Michael Wynn's Occult Reference Library
BLOSSOM,BLOSSOMS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

if paganism conld have lived and luxuriated a while longer, and brought out in sharper relief and more spontaneously some characteristics of the nations that obeyed it, yet it bore within itself a germ of disorganisation and disruption, which, even without the intervention of christian teaching, would have shattered and dissolved it^ i liken heathenism to a strange plant whose brilliant fragrant blossom we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with

ion wensch; nor is there a wunsch in the nibelungen or gudrun; but in wolfdietrich 970: des w'lmsches ein amie! there must be many more instances; but the earliest one i know of is found in the entekrist from the 12th century (hoffm. fundgr. 2, 107: mit wunschis gewalte with wish's might segniti sie der alte. tlie old man blessed her. we see wish provided with hands, power, looks, diligence, art, blossom, fruit; he creates, shapes, produces master-pieces, thinks, bows, swears, curses, is glad and angry, adopts as child, handmaid, friend: all such pretty-well stock phrases would scarcely have sprung up and lived in a poetry, in a language, if they did not unconsciously relate to a higher being, of whom earlier times had a livelier image; on such a basis indeed nearly all the personification

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

naturally drift from a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circle round the focus, so that you can see it without moving your neck or head. experiment until you get the height of the table and the distanc

love and friendship, especially for older people. it calms anxiety and over-sensitivity to criticism and brings harmony and happiness, melting away opposition and hostility. it mixes well with bergamot and chamomile. myrrh: this is a sacred ceremonial oil, like frankincense, and is burned in healing and purification rituals. it mixes well with mandarin, pine and patchouli. neroli: this is orange-blossom oil, symbol of marriage, committed relationships and fidelity, fertility, sensuality and self-esteem. it prevents moods swings, crises of confidence and panic attacks. it mixes well with geranium and jasmine. orange: orange is the oil of abundance, joy and fertility, attracting happiness, giving confidence and individuality, and calming anxiety and restlessness in children and adults. a ci

et before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a number of these fragrances, especially fruit and floral ones, are available as scented candles. you can use these in your spells to focus on a particular need or quality you wish to attract. incenses for magick allspice allspice is used in spells for money, strength and action. apple blossom use apple blossom for love, fertility, optimism, inner beauty and youthfulness. it is particularly good in rituals concerning babies and children. avocado use avocado incense for desire, increase of beauty in oneself or the environment. basil basil is used in rituals for fidelity and prosperity. bay use bay for healing, prosperity, protection and marriage. benzoin benzoin is used in ritual

dles on water. myrrh myrrh is good for healing, peace, protection and inner harmony. myrtle sometimes mixed with other fragrances, myrtle is used in spells concerning fidelity in love, marriage and mature love. it may also be used in matters of property and security. nutmeg use nutmeg for fertility and healing, especially of the environment; it will also bring a gradual increase of wealth. orange blossom beneficial for marriage and permanent relationships, use orange blossom also for restoring trust and increasing confidence and hope. pine use pine for healing, fertility, purification, protection and money; it also returns hostility to the sender. poppy/opium poppy may be used for divination, fertility and making oneself less visible in danger; it also brings luck and sleep. rose rose is f

(august/september in the southern hemisphere) ritual: the stirring of new hope and trust, releasing potential that has been frozen curios, the time of the winds native american name: purification or eagle moon full moon date: march/april (september/october in the southern hemisphere) ritual: change, clearing away stagnation and inertia glamonios, growing green shoots native american name: frog or blossom moon full moon date: april/may (october/november in the southern hemisphere) ritual: new horizons and opportunities, fertility simiuisonnos, bright time or the time of dancing native american name: flowering or full leaf moon full moon date: may/june (november/december in the southern hemisphere) ritual: joy, permanent relationships, maximising opportunities equos, the time of the horse na

ALEISTER CROWLEY ACROSS THE GULF

ed. yet my trial was night its end. for the people of memphis, wondering at the frequent purchases of dead lepers made always by the same slave, began, as is the wont of the ignorant, to spread foolish rumours. at last they said openly "there is an holy hermit in the old cave by nile" the the barren women of the city came out stealthily to me in the hope that by my sanctity their dry sticks might blossom. but i showed them my dead leper, and said "let me first beget children upon this,and after i will do your business" this liked them not; yet they left me not alone, for they went home and cried out that i was an horror, a ghoul, a vampire. and at that all the young and beautiful women of the city, leaving their lovers and their husbands, flocked to me, bringing gifts. but i took them to t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

11 the a. a. does not offer examination in this course, but recommends these books as the foundation of a library. section 2- other books, principally fiction, of a generally suggestive and helpful kind: zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the golden ass, by apuleius. valuable for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the immeasurable region" and dig out the unknown. you must construct your own qabalah! nobody can do it for you. what is your own true number? you must find it and prove it to be correct. in the course of a few years, you should have built yourself a palace of ineffable glory, a garden of indescribable delight. nor time nor fate can tame those tranquil towers, those minarets of music, or fade one blossom in those avenues of perfume! humph! nasty of me: but it has just stuck me that it might be just as well if you made a sepher sephiroth of your own! what a positively magic without tears get any book for free on: www.abika.com 64 beastly thing to suggest! however, i do suggest it. after all, it's simple enough. every word you come across, add it up, stick it down against that number in a bo

in the very first months of my serious practice of yoga, i had no suspicion that they were no more than the foam on a glass of champagne: nay, rather of "black wine in jars of jade 39 cooled all these months in hoarded snow, black wine with purple starlight in its bosom, oily and sweet as the soul of a brown maid brought from the forenoon's archipelago, her brows bound bright with many a scarlet blossom like the blood of the slain that flowered free when we met the black men knee to knee" how apt the verses are! how close are wine and snow to lust and slaughter! i have been digressing, for all that; let us return to our goats! magic without tears get any book for free on: www.abika.com 191 the structure of the mind reveals its history as does the structure of the body (capitals, please, o

ALEISTER CROWLEY MEDITATION

se and keen, turned inward, miss no atom of analysis! sixth, on one thought securely pinned still every whisper of the wind! so like a flame straight and unstirred burn up thy being in one word! next, still that ecstasy, prolong thy meditation steep and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o'erpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shall not do amiss if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of t

ALEISTER CROWLEY SEPHER SEPHIROTH

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

ALEISTER CROWLEY TAO TEH KING

n the light of actual knowledge of the true significance of the terms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame((weh note: in other words, crowley used meditation and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily litera

erving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and this silence is witness of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and th

ce as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, not to the flower. he leaveth the one, and cleaveth to the other((that is, if his road be towards the t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

commanded hosea to intrigue with a "wife of whoredom" he only drew the moral line at any self-assertion on the part of a woman. in the past man has bludgeoned woman into gratifying the lust of her loathed tyrant, and trampled the flower of her own love into the mire; making her rape more beastly by calling her antipathy chastity, and proving her an unclean thing on the evidence of the torn soiled blossom. she has had no chance to love unless she first renounced the respect of society, and found a way to drive the wolf of hunger from her door. her chance is come! in any abbey of thelema any woman is welcome; there she is free to do her will, and held in honour for the doing. the child of love is a star, even as all are stars; but such an one we specially cherish; it is a trophy of battle fo

ALEISTER CROWLEY THE SWORD OF SONG

ure! esoteric buddhism. also see the voice of the silence, or, the butler s revenge. not bp. butler. 366. ekam advaita.44 of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for example, at the dreadfully papistical tendency of my celebrated essay: after agnosticism allow me to introduce myself as the original irishman whose first question on landing at new york was, is there a government in this country? and on being told yes, instantly replied, then i m agin it. for after some years of consistent agnosticism, being at last asked to contribute

ALEISTER CROWLEY EQ I 1

wned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse "he slayeth sir abjad the saracen" nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and 89 each plant beareth a single blossom that hath seven petals- one would have thought them stars; for though they were not of a verity in themselves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according to the seven centres of his intention that he bare about him in the hollow tube that hath thi

n the solitude of her "latrina" cuddles and licks the oleograph of a naked youth. o adonis, rest in the arms of aphrodite, seek not the hell-fouled daughter of ceres, who hath grown hideous in the lewd embrace of the serpent-god, betrayer of the knowledge of good and of evil. behold her bulging belly and her shrivelled breasts, full of scale and scab "bald, rotten, abominable" her tears no longer blossom into the anemones of spring; 184 for their purity has left them, and they are become as the bilge which poureth forth from the stern of a ship full of hogs. o! eros, fly, speed! await not the awakening oil to scorch thy cheek, lest thou discover that thy darling has grown hideous and wanton, and that in the place of a fair maiden there slimeth a huge slug fed of the cabbage-stalks of decay

ALEISTER CROWLEY EQ I 5

the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivul

he wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers, in her prime pose (spoken without inflection or emphasis" now do you understand the tragedy of life? 27 the training of the mind the religion of the buddhas is, in the most eminent sense of the word, a practical philosophy. it is not a collection of dogmas which are to be accepted and believed with an unquestioni

ALEISTER CROWLEY EQUINOX EQ I 3 3

nothing? of course not. it's out of focus, and the limelight is but a farthing dip. never mind; take the 327 slide, and hold it to the light! ah! there's a well_ a druid well; a wood_ a druid wood; a boat (druid) on a druid sea. why druid? because willie is not a british workman. the expletive is harmless enough. look! more wells and woods and boats and apple- blossoms. when in doubt, play apple-blossom. try and scan it as a dactyl. you can't? he can. oh! there are some people in the boat. druid people. a queen with hair like the casting-net of the stars. what's that? never mind. there's nothing rude or offensive about the casting-net of the stars? very good, then; let's get on. what are they doing? drifting. that's dead sure, anyway. drifting. drifting. that's the beautiful celtic glamou

there are some people in the boat. druid people. a queen with hair like the casting-net of the stars. what's that? never mind. there's nothing rude or offensive about the casting-net of the stars? very good, then; let's get on. what are they doing? drifting. that's dead sure, anyway. drifting. drifting. that's the beautiful celtic glamour of it. druidically drifting druids on a druid sea of apple-blossom in the middle distance. foreground, a well in a wood. background, a casting-net of the stars. dotted about, hounds of various colours, usually red. let's have another slide. same thing, with a fairy floating about. tired? yes. well, sit down and talk about it. tut! tut. how on earth does anybody ever deliberately produce this sort of thing? he doesn't. it just happens. all the gregory powd

s in time of earthquake the bare hut of an hermit that he hath built for prayer. yet from the lightning-struck tower of my reason do i enter thy house that thou didst build for me. 9. o woe unto me, my god, woe unto me; for all my joy is as a cloud of dust blown athwart a memory of tears, even across the shadowless brow of the desert. yet as from the breast of a slave-girl do i pluck the fragrant blossom of thy crimson splendour. 10. o woe unto me, my god, woe unto me; for all the feastings of my flesh have sickened to the wormy hunger of the grave, writing in the spasms of indolent decay. yet in the maggots of my corruption do i shadow forth sunlit hosts of crown d eagles. 11. o woe unto me, my god, woe unto me; for all my 46 craft is as an injured arrow, featherless and twisted, that sho

urney, and then shalt thou learn that the fear of death is the blood of the world. so the woman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hair as a sign of the fickleness of death, and wept tears of bitter sorrow that she should live in the blossom of her youth. and her tears crept like scorpions down her cheeks, and sped away in the darkness like serpents; and for each serpent came there an eagle which did carry it away. 7 "why weep" said the balance swinging to the left "why laugh" said the balance swinging to the right "why 72 not remain still" answered the hand that held the balance. and the balance replied "because on my right l

ALEISTER CROWLEY EQUINOX EQ I 3

se and keen, turned inward, miss no atom of analysis! sixth, on one thought securely pinned still every whisper of the wind! so like a flame straight and unstirred burn up thy being in one word! next, still that ecstasy, prolong thy meditation steep and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o'erpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shalt not do amiss 41 if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may la

march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom 81 into music. that, you will say, is nothing but natural. every poetic brain in its healthy, normal state, readily conceives these analogies. but i have already warned the reader that there is nothing of the positively supernatural in hashish intoxication; only those analogies possess an unaccustomed liveliness; they penetrate and they envelop; they overwhelm the mind with their masterful

ALEISTER CROWLEY EQUINOX EQ I 4 2

ations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread

house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect

an authority on paralysis! the size of the book, too, is calculated to effray; reading it has cost me many pounds in gondolas! and it is the essential impossibility of all works of this kind that artistic treatment is not to be attained. but brother yarker has nobly suppressed a spencerian tendency to ramble; he has written with insight, avoided pedantry, and made the dreary fields of archeology blossom with flowers of interest. accordingly, we must give him the highest praise, for he has made the best possible out of that was nearly the worst possible. he has abundantly proved his main point, the true antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore the

the independence of his thought, the delicacy of his touch, in his spirit of pure joy, in his most holy childishness. he shows certainly a great lack of literary experience, an accumulation of various contradictory feelings which seem to fight one another for the conquest of his spirit. the scientific training of our order will give him that mastery over self which alone can bring forth the full blossom of his rich imagination. there is every reason for us to expect much of mr. rafflovich. is he not a gemini man, with jupiter and saturn culminating? somewhat neronian, probably, as will be seen in his work. we recommend especially the reading of the two sketches entitled "demeter" and "a spring meeting" and we look forward to any future work of the author. there is more in his work that is

ALEISTER CROWLEY EQUINOX EQ I 6 2

rn to me. isis am i, and from my life are fed all showers and suns, all moons that wax and wane; all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of ye

re how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well how no one thing abides awhile at all, how all things fall, fall from their seat, the lamentable place, before their face, weary and pass and are no more. so we, since hope must be, look to the future, to the chance minute that life may shoot some flower at least to blossom in the night, since vital light is sure to fail us on the hideous way. what? must we pray! 106 verily, o thou littlest babe, too weak to stir or speak, capable hardly of a thought, yet seed of word and deed! to thine assured fruition we may trust this weary dust. we who are old, and palsied (and so wise) lift up our eyes to little children, as the storm-tossed bark hails in the dark some h

ALEISTER CROWLEY EQUINOX EQ I 6

d the ark- and began half playfully to paddle, with what purpose i cannot tell. and so it was ordered that the dove flew to me with an oak-leaf in its beak. 61 thereat i was silent. but gazing eagerly thereon, i beheld one appointed, and i understood that the oak-leaf was sent from the house. then i took counsel of him who is to this end appointed, and with his own hand he brought to me a champak-blossom, a mustard-seed, and again an oak-leaf. and these i treasured in my bosom, though i hardly knew wherefore. nor could i understand what purpose they should serve, save darkly. and seeing this, the dove came to me again bearing an olive-branch; and with this i was so mightily pleased that for awhile i forgot all else, and swam lustily in the stream for my pleasure. but now came a current of

the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse. and of what followed after is discourse unprofitable; but the wild swan still guides my ship. 64 and the end shall be as is appointed by the master of the house; but this i know, that this ship is the king's ship. and in my bosom are the champak-blossom, and the mustard seed, and the oak-leaf, more lovely than before. and upon us watcheth ever he that is appointed to watch. and the wild swan sings ever; and my heart sings ever. now then i had laid aside the pen, and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: sha

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

le kingdom forms built up of atoms show not only discriminative intelligence and elasticity, but also are capable of sensation, or of that which, in the vegetable kingdom, corresponds to emotion or feeling, emotion being but rudimentary love. next we have the animal kingdom, in which the animal forms show not only all the above qualities, but to them is added instinct, or that which will some day blossom into mentality. finally, we come to the human being, who shows all these qualities in a far greater degree, for the fourth kingdom is but the macrocosm for the three lower. man demonstrates intelligent activity, he is capable of emotion or love, and has added yet another factor, that of intelligent will. he is the deity of his own little system; he is not only conscious, but he is self-con

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

those who silently wait- 113- initiation, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass thr

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lf, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, and continues up to the third initiation. under the regime of the personalit

he form is negated, and leads to its eventual discarding. simultaneously with this, the highest rhythm of all makes itself felt, leading to increased activity upon the highest planes, and producing in time a negation of the sheath life of the ego. as the old commentary again says "the drops of moisture grow heavier. they break as rain upon the lowest plane. they sink into the clay and cause it to blossom. thus do the waters cover the earth and all the cycles. two are the objectives of the fathering drops, and each attained in vastly separated cycles; one is to sink and lose itself in the dark soil of earth; the other to rise and merge itself in the clear air of heaven. between the two vast periods the heat doth play its part. but when the heat grows fierce, and the fires within the earth a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

lomon. lives must be passed before the body, or the mother aspect, is so perfected that the christ child can be formed within the prepared vessel. it should also be remembered that the possession of the lower psychic powers is in many cases a symptom of a low stage of evolution and of the close association of their owner with the animal nature. this has to be outgrown before the higher powers can blossom forth. it is needless to point out that the use of alcohol and of drugs can and does release the astral consciousness, as also the practice of sex magic, but this is astralism pure and simple and with this the true student of raja yoga has naught to do. it is part of unfoldment on the left-hand path. the gaining of the soul powers by intense desire (or fervent aspiration) and by meditation

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e "can one do aught but accept his present limitation while seeking such transcendence as is his by the divine law of evolution? is there not such a thing (by comparison) as a spiritual inferiority complex on the part of such as are sensible (and perhaps over-sensitive) of the fact that while their lives intellectually are replete with interest, the desert of their hearts has not yet been made to blossom like the rose "in other words, provided one repairs to his appointed station and there serves in his acceptance of brotherhood in the presence of fatherhood, what difference does it make that the fundamental postulate is with him a thing of the head rather than of the heart- 66- a treatise on white magic copyright 1998 lucis trust i would answer such a questioning as follows: it is not a q

rld. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has to cultivate, in order to sense the plan and be used by the master, is solitude. in solitude the rose of the soul flourishes; in solitude the divine self can speak; in solitude the faculties and the graces of the higher self can take root and blossom in the personality. in solitude also the master can approach and impress upon the quiescent soul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the sound is heard. the great ones have to work through human instruments and the plan and the vision are much handicapped by failure on the part of thes

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

d peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the will-to-good flower forth as understanding, and understanding blossom as goodwill in men" chapter two christ's unique occasion the world today- 6- the reappearance of the christ copyright 1998 lucis trust in any acceptance of the teaching that christ will come, one of the difficulties today is the feeling that the teaching has been given for many centuries and nothing has ever happened. that is a statement of fact, and here lies a great deal of our trouble

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

nce of which is closely inter-related with the trinity of manifestation. another name for this science is the science of etheric structure or substance. that being so, that science deals with life, quality and appearance in the three worlds of divine purpose and will and, for that reason, all that i can do in this treatise is to convey to you certain "seed thoughts" which at some future date will blossom forth as the basic science of relations. this subjective relation will be both vertical and horizontal, particular and universal, specific and general. with the present mental equipment of humanity, all that is possible for man is to grasp certain facts and vaguely sense certain intuitive implications and ideas. later, he will perceive intuitively the underlying structure of ideas and sens

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

and peaceful silent will "then will the sons of men respond. then will a newer light shine forth into the dismal weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the will-to-good flower forth as understanding, and understanding blossom as goodwill in men" so speaks a prophetic passage in the ancient archives of the hierarchy which deals with the present cycle of distress (written in june, 1943. for this time men must prepare. you will know when the avatar links up with the planetary logos because i will then give you the final stanza of the great invocation (given out in april, 1945. its use will serve to bring the comin

APOCRYPHON OF JOHN

ess and their fruit is deadly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize th

BLAVATSKY H P COSMOGENESIS

pure knowledge (sattva[[footnote(s* the original for understanding is sattva, which sankara (acharya) renders antahkarana "refined" he says "by sacrifices and other sanctifying operations" in the katha, at p. 148, sattva is said by sankara to mean buddhi- a common use of the word("the bhagavatgita with the sanatsugatiya and the anugita" trans[[footnote continued on next page[[vol. 1, page] 69 the blossom of the root of life. eternal (nitya) unconditioned reality or sat (satya, whether we call it parabrahmam or mulaprakriti, for these are the two aspects of the one. the "light" is the same omnipresent spiritual ray, which has entered and now fecundated the divine egg, and calls cosmic matter to begin its long series of differentiations. the curds are the first differentiation, and probably

f horneblende. instead of saying a "mineral monad" the more correct phraseology in physical science, which differentiates every atom, would of course have been to call it "the monad manifesting in that form of prakriti called the mineral kingdom" the atom, as represented in the ordinary scientific hypothesis, is not a particle of something, animated by a psychic something, destined after aeons to blossom as a man. but it is a concrete manifestation of the universal energy which itself has not yet become individualized; a sequential manifestation of the one universal monas. the ocean (of matter) does not divide into its potential and constituent drops until the sweep of the lifeimpulse reaches the evolutionary stage of man-birth. the tendency towards segregation into individual monads is gr

BLUE EQUINOX

tic. the a.a. does not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books, principally fiction, of a generally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. un

forget the original stimulus which has driven you to the path, the .first noble truth. everything is now .good. this is why verse 53 says that these tears are the streams that irrigate the fields of charity immortal (tears, by the way. think) 53. these tears, o thou of heart most merciful, these are the streams that irrigate the fields of charity immortal .tis on such soil that grows the midnight blossom of buddha, more difficult to find, more rare to view than is the flowers of the vogay tree. it is the seed of freedom from rebirth. it isolates the arhat both from strife and lust, it leads him through the fields of being unto the peace and bliss known only in the land of silence and non-being. the .midnight blossom. is a phrase connected with the doctrine of the night of pan, familiar to

of the circle. 54. kill out desire; but if thou killest it take heed lest from the dead it should again rise. by .desire. in all mystic treatises of any merit is meant tendency. desire is manifested universally in the law of gravitation, in that of chemical attraction, and so on; in fact, everything that is done is caused by the desire to do it, in this technical sense of the word. the .midnight blossom. implies a certain monastic renunciation of all desire, which reaches to all planes. one must however distinguish between desire, which means unnatural attraction to an ideal, and love, which is natural motion. the voice of the silence 25 55. kill love of life, but if thou slayest tanha, let this not be for thirst of life eternal, but to replace the fleeting by the everlasting. this partic

advances, layer by layer. one must also remark that this verse only applies to those who have not yet come to reconcile past, present, and future. every incarnation is a veil of isis. 67. do not believe that lust can ever be killed out if gratified or satiated, for this is an abomination inspired by mara. it is by feeding v ce that it expands and waxes strong, like to the worm that fattens on the blossom.s heart. the voice of the silence 29 this verse must not be taken in its literal sense. hunger is not conquered by starvation. one.s attitude to all the necessities which the traditions of earthly life involve should be to rule them, neither by mortification nor by indulgence. in order to do the work you must keep in proper physical and mental condition. be sane. asceticism always excites

human form though filled with amrta.s sweet waters, in the sight of fools. withal, the birthplace of the sacred rivers is the sacred land, and he who wisdom hath, is honoured by all men. this verse appears to employ a local metaphor, and as madame blavatsky had never visited tibet, the metaphor is obscure, and the geography doubtful. 69. arhans and sages of the boundless vision are rare as is the blossom of the udumbara tree. arhats are born at midnight hour, together with the sacred plant of nine and seven stalks, the holy flower that opens and blooms in darkness, out of the pure dew and on the frozen bed of snowcapped heights, heights that are trodden by no sinful foot. we find the talented author again in difficulties, this time with botany. by the .boundless vision. is not meant the tw

red, e.en to the shadow of desire.when even you have failed. 70. remember, thou that fightest for man.s liberation, each failure is success, and each sincere attempt wins its reward in time. the holy germs that sprout and grow unseen in the disciple.s soul, their stalks wax strong at each new trial, they bend like reeds but never break, nor can they e.er be lost. but when the hour has struck they blossom forth. but if thou cam.st prepared, then have no fear. these verses explain the cumulative effect of which we spoke. it is very hard to persist, because very often we seem to make no progress. there is the water on the fire, and nothing whatever appears to be happening. but without warning it suddenly boils. you may get the temperature to 99 and keep it at 99 for a thousand years, and the

CASE PAUL F THE BOOK OF TOKENS

may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom he concealed therein, because 10 is the number of the sephirah malkuth, the kingdom. 10 the phrase" to yield fruit, which sums up this paragraph, is another example of gematria. the hebrew is awbab, ab b" to blossom, to bear fruit, and the numeral value of this word is 5, the same as that of the letter h. 11 "who turn their faces to the east, and what follows, refers to the attribution of the direction east to the letter daleth, which precedes heh in the alphabet [60] c o m m e n t on h e h 12 "eternal fugitive" is from the proper name agee, a g a "fugitive, probably derived from the arabic. its numer

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, seite 48 wicca01.txt fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circle round the focus, so that you can see it without moving your neck or head. experiment until you get the height of the table and the distanc

love and friendship, especially for older people. it calms anxiety and over-sensitivity to criticism and brings harmony and happiness, melting away opposition and hostility. it mixes well with bergamot and chamomile. myrrh: this is a sacred ceremonial oil, like frankincense, and is burned in healing and purification rituals. it mixes well with mandarin, pine and patchouli. neroli: this is orange-blossom oil, symbol of marriage, committed relationships and fidelity, fertility, sensuality and self-esteem. it prevents moods swings, crises of confidence and panic attacks. it mixes well with geranium and jasmine. orange: orange is the oil of abundance, joy and fertility, attracting happiness, giving confidence and individuality, and calming anxiety and restlessness in children and adults. a ci

et before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a number of these fragrances, especially fruit and floral ones, are available as scented candles. you can use these in your spells to focus on a particular need or quality you wish to attract. incenses for magick allspice allspice is used in spells for money, strength and action. apple blossom use apple blossom for love, fertility, optimism, inner beauty and youthfulness. it is particularly good in rituals concerning babies and children. avocado use avocado incense for desire, increase of beauty in oneself or the environment. basil basil is used in rituals for fidelity and prosperity. bay use bay for healing, prosperity, protection and marriage. benzoin benzoin is used in ritual

dles on water. myrrh myrrh is good for healing, peace, protection and inner harmony. myrtle sometimes mixed with other fragrances, myrtle is used in spells concerning fidelity in love, marriage and mature love. it may also be used in matters of property and security. nutmeg use nutmeg for fertility and healing, especially of the environment; it will also bring a gradual increase of wealth. orange blossom beneficial for marriage and permanent relationships, use orange blossom also for seite 85 wicca01.txt restoring trust and increasing confidence and hope. pine use pine for healing, fertility, purification, protection and money; it also returns hostility to the sender. poppy/opium poppy may be used for divination, fertility and making oneself less visible in danger; it also brings luck and

(august/september in the southern hemisphere) ritual: the stirring of new hope and trust, releasing potential that has been frozen curios, the time of the winds native american name: purification or eagle moon full moon date: march/april (september/october in the southern hemisphere) ritual: change, clearing away stagnation and inertia glamonios, growing green shoots native american name: frog or blossom moon full moon date: april/may (october/november in the southern hemisphere) ritual: new horizons and opportunities, fertility simiuisonnos, bright time or the time of dancing native american name: flowering or full leaf moon full moon date: may/june (november/december in the southern hemisphere) ritual: joy, permanent relationships, maximising opportunities equos, the time of the horse na

DAVID ICKE THE BIGGEST SECRET

. on june 3rd 1997, he invited her to join himfor a summer holiday at his beach-side villa in san tropez in the south of france. onjune 11th he got the breakthrough he had been working so hard for: she accepted. thefollowing day he completed the purchase of a 15 million yacht, the jonikal, throughhis bermudan company mohafa shipping, and it was on this boat that dodi and dianasromance was soon to blossom.on july 11th diana arrived in san tropez with her sons, william and harry, to stayin an eight-bedroomed luxury apartment on the ten acre al fayed estate on theexclusive le parc development. at this time, dodi fayed was still at his apartment inparis with his fiancee kelly fisher, the american model. the 41-year-old dodi was agofer for his father and lived on his fathers wealth, although he

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

h. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our ho

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cribes this among the mandan, in 1832, and the practice is still common among the pueblo tribes of the arid region. the rain-maker was a special functionary among the menominee. to cause a large plant to grow to maturity in a few moments and out of season is another indian trick. the navaho plant the root stalk of a yucca in the ground in the middle of the winter, and apparently cause it to grow, blossom, and bear fruit in a few moments. this is done by the use of artificial flowers and fruit carried under the blankets of the performers; the dimness of the firelight and the motion of the surrounding dancers hide from the spectators the operations of the shaman when he exchanges one artificial object for another. in this way the hopi grow beans, and the zuni corn, the latter using a large c

in the world (2 vols, 1878, our bohemia (3 vols, 1879, too red a dawn (3 vols, 1881, cobwebs (3 vols, 1882, the story of helen modjeska (1883, in the flower of her youth (3 vols, 1883, violet fanshawe (2 vols, 1884, the prettiest woman in warsaw (3 vols, 1885, and lord vanecourt s daughter (3 vols, 1885. her later books, the idyll of the white lotus (1885, through the gates of gold (1887, and the blossom and the fruit: the true story of a black magician (1888, strongly manifested her growing interest in metaphysics and the occult. the blossom and the fruit was included by occultist aleister crowley as recommended reading for neophytes in working with magic, and it seems possible that the author had some inside knowledge of secret occult organizations. collins s husband, dr. keningale cook

chers. another strange episode in her life revolves around allegations that in 1888 she was closely associated with the notorious murderer jack the ripper. according to aleister crowley in his confessions, collins had a lover who was a doctor and later evidence strongly suggested he was the infamous ripper. sources: collins, mabel. the awakening. london: theosophical publishing society, 1906. the blossom and the fruit: the true story of a black magician. new york: theosophical publishing society, 1888. a cry from afar. london: theosophical publishing society, 1905. the idyll of the white lotus. adyar, madras, india: theosophical publishing house, 1885. light on the path. boston: occult publishing, 1884. through the gates of gold. london: j. m. watkins, 1887. colley, thomas encyclopedia of

nded to the whole period of germination. the better the health of the plant, the stronger the action. heinrich nusslein, the german automatic painting medium, claimed the power to prolong the life of fresh-cut flowers for several days by making passes over them. gambier bolton, in his book psychic force (1906, recommends the flower-healing test to discover mediumistic powers. in this test a dying blossom is put into fresh water in a place where it is sheltered from the full rays of the sun. the experimenter rubs the palms of his hands together sharply for half a minute and then, standing in front of the flower, places the palms of both hands behind the flower and draws the hands in a semicircle toward his body. this action is repeated slowly and steadily, with concentration, from 12 to 20

imenter rubs the palms of his hands together sharply for half a minute and then, standing in front of the flower, places the palms of both hands behind the flower and draws the hands in a semicircle toward his body. this action is repeated slowly and steadily, with concentration, from 12 to 20 times, remembering that it is not at all necessary to touch the flower. as a further test, another dying blossom might be placed in water three feet away from the first. when the 20 passes have been made over the first blossom, both should be placed out of reach, in a moderate temperature, and left there for 24 hours. if at the end of that period the one treated shows any signs of improvement, the experimenter has some powers; if both look better, he is likely to be a good medium. hyppolite baraduc s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

his way. we used frequently to gather fresh flowers, and watch the process. flowers which had a very slight smell when gathered would, by degrees, throw off such a perfume as to fill the room and strike anyone who came into it most forcibly. in this case the natural odour of the flower was intensified and the bloom received no harm. at other times, however, some liquid was apparently put upon the blossom, and an odour, not its own given to it. in that case it invariably withered and died very rapidly. i have frequently had flowers in my buttonhole scented in this way. encyclopedia of occultism& parapsychology. 5th ed. perfumes 1197 great quantities of dry musk have been from time to time thrown about in the house where our circle meets. on a late occasion it fell in very considerable quant

n the behavior and psychic aspects of plant life. evidence was presented suggesting plants may diagnose disease, react to music and human emotions, and act as lie detectors. legends told of the power of sound to influence plants. in hindu mythology, the flute music of shri krishna made flowers bloom. reportedly the musician tansen, during the era of moghul emperor akbar could cause the flowers to blossom by singing a particular musical raga or mode. tamil literature described how sugarcane grew in response to the musical sounds of beetles, wasps, and bees. plants, psychic aspects of encyclopedia of occultism& parapsychology. 5th ed. 1220 scientific interest in the sensitivities of plants dates from the experiments of charles darwin, who attempted to stimulate mimosa pudica by playing a bas

andsires complaining in the quiet hours of the night, and told each other how the unsubstantial troop of monstrous specters rising from their tombs, shrieked along the city streets and up and down the fields. encyclopedia of occultism& parapsychology. 5th ed. rome (ancient religion& magic) 1321 beans were used in the funeral feasts. they were supposed to harbor the souls of the dead, and the bean-blossom to be inscribed with characters of mourning. dreams were considered of great importance by the romans and many historical instances of prophetic dreams may be found. they were thought to be like birds, the bronzecolored hawks; they were also thought to be the souls of human beings visiting others in their sleep or the souls of the dead returning to earth. in virgil much may be found on thi

) st. joseph of copertino, a seventeenth-century roman catholic monk, is still remembered for his reported levitations, many of which were seen by multiple witnesses. he was born joseph dasa on june 17, 1603, in copertino in northern italy into a poor family and spent his youthful years preparing himself for the monastic life. his neighbors were aware of his psychic abilities, though they did not blossom until after he joined the franciscans and was ordained in 1628. various incidents of levitation began to occur without planning or control by fr. joseph, and no overall pattern emerged. it was noted that many of his levitations occurred as he was in prayer or engaged in veneration of the virgin mary. on one occasion he levitated in front of pope urban viii who saw him hover in the air for

ssed by the horselberg (hill of venus) and entered therein in answer to a call. he remained there with an enchantress and lived an unholy life. after a time he grew weary of sin, and longing to return to normal living, forswore the worship of venus and left her. he then made a pilgrimage to rome to ask pardon of the pope, but when he was told by urban iv himself that the papal staff would as soon blossom as such a sinner as tannhauser be forgiven, he returned to venus. three days later, the pope s staff did actually blossom, and the pope sent messengers into every country to find the despairing minstrel, but to no purpose. tannhauser had disappeared. the story has a mythological basis that has been overlaid by medieval christian thought, and the original hero of which has been displaced by

FAUST

r. faust what s that? a nosegay? margaret no, it s just a game. faust what? margaret you will laugh at me, do go! she pulls off the petals and murmurs. faust what are you murmuring? margaret [half aloud. he loves me- loves me not! faust sweet, heavenly vision! margaret [goes on. loves me- not- loves me- notplucking off the last petal with lovely joy. he loves me! faust yes, my child! and let this blossom s word be oracle of gods to you! he loves you! you understand that word and what it means? he loves you! he seizes both her hands. margaret i m all a-tremble! faust oh, shudder not! but let this look, let this hand-pressure say to you what is unspeakable: to give one s self up wholly and to feel a rapture that must be eternal! eternal- for its end would be despair. no! no end! no end! marg

FRATER U D PRACTICAL SIGIL MAGIC

to tranquilize the cious mind when monotonously repeated over a cp eriod of time. thus, thand direct access to the un conscious is severy important part in (including zen, and many other eastern philosophies. these mantras may be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may even prove t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

heat) is produced by means of combined meditational and breathing exercises that follow. the magical fire that transmutes the physical body is known in tantricisrn as kundalini and in tibet as fohat. it is the natural force of the evolution of man that lies latent in the body of light at a point that corresponds to the base of the spine in the physical body. in time, this force will cause man to blossom and grow from the human being to a divine son of the sun. enochian magick, like kun da l ini yo g a, t e a che s tha t thi s e v o lut i ona r y de v e l opment can be ha s t ene d or` qui ckened' by appropriate meditational and magical techniques. an intermediate meditational exercise. step i. sit comfortably. be relaxed and ready to concentrate. step 2. visualize your body as containing

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e, and begun to set them down in collections simple and copious. oral legend is to written records as the folk-song is to poetic art, or the rulings recited by schciffen (scabini) to written codes. but the folk-tale wants to be gleaned or plucked with a delicate hand. grasp it rudely, it will curl up its leaves, and deny its dearest fragrance. there lies in it such a store of rich development and blossom, that, even when presented incomplete, it contents us in its native adornment, and would be deranged and damaged by any foreign addition. whoever should venture on that, ought, if he would shew no gap in his harness, to be initiated into all the innocence of popular poetry; as ho who would coin a word, into all the mysteries of language. out of elben (elves) to make elfen, was doing violen

at hnecht ruprecht (p. 504) is there called dietrich von bern (deut. heldensage p. 40. the two interpretations admit of being harmonized. knecht ruprecht makes his appearance beside frau berhta, as her servant and companion (p. 514-5, sometimes her substitute, and like from all hope, so in swed. tradition the priest says to the musical 'neck' sooner will this cane i hold in my hand grow green and blossom, than thou obtain salvation' the neck sorrowfully throws his harp away, and weeps. the priest rides ou, and presently his staff begins to put forth leaf and flower, he turns back to tell the marvel to the neck, who then plays joyful tunes the whole night long, afz. 2, 156. but this myth of tanhauser accords with many others, esp. celtic ones. tanhauser passes many a year with holda in the

g off a barrel^ of death (i, 149 (see suppl. the custom of sprinkling barleycorns on the hot fireplace, and watching if they leap up or lie still, i find in burchard alone. sup. c, p. 195, not in later authors; the greek kpido/xavreca was diff'erent. if in time of war two ears of corn were found on one stalk, it was thought to prefigure the return of peace^ on the contrary, for the cherry-tree to blossom twice in the year is a sign of war, sup. i, 1116 (see suppl. other things, without any augury or sorcery being founded on them, are considered wholesome or hurtful: particularly things found, begged or stolen. thus the finding of a four-leaved clover, of three whole grains in a baked loaf (sup. i, 685, of a nail or tooth off a harrow 539. 636, which enable the possessor to discern witches

s quosdam, ne aut postridie nundinas quoquam proficisceretur, aut nonis quidquam rei seriae inchoaret' pliny 28, 5 'ungues resecari^ nundinis romanis tacenti, atque a^ odofredus in i. legata digest, de supellect. leg' mnlieres quando nubiint, volunt lectum de lignis siccis, sed de arbore vivente. sed in omnibus 023inionibus suisfatuae siint' 2 the nails in general are carefully watched: when they blossom, i.e. have specks of white, luck blossoms too. much depends on which hand and what finger the blossoms are on (eeusch. pliny touches more than once on the lucky days. guiding beasts. 1139 digito indice, multorum pecuni.ie religiosum' even amongst us the superstition survives, that the nails should be cut on a particular day, friday especially. a day that will bring misfortune is called ver

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

golden age, from the lost paradise (chap. xxx; nowhere is her worth and purity more prettily expressed than in the servian lay of the rich gavan, where god selects three holy angels to prove mankind, and bids them descend from heaven to earth, as the bee upon the flower/ kako pchela po tsvetu (vuk 1, 128 ed. 2. the clear sweet honey, vol. ii. s 696 teees and animals. which bees suck out of every blossom, is a chief ingredient of the drink divine (p. 319, it is the yseia escosij of the gods, hymn, in merc. 560; and holy honey the first food that touches the lips of a new-born child, ka. 457. then, as the gift of poesy is closely connected with oshrreris dreckr, it is bees that bring it to sleeping pindar: fjue\icra-al avrw kaoevbovrt, trpocretrerovto re teal etrkaa-aov trpo? ra %e/x?7 rov

myth. p. 129. herm. miiller s griechenth. 455, and in our kinderm. no. 107, p. 130-1 a palace of wax and honey. this reminds us of the beautiful picture in lohengrin p. 191 of henry 2/s tomb in bamberg cathedral: sus lit er da in siner stift di er het erbouwen, als diu bin ir wift uz maneger bliiete wiirket, daz man honc-seim nennet (he lies in the minster he built, as the bee her web from many a blossom works, that we name honey-juice. in the various languages the working bee is represented as female, ohg. pia, lat. apis, gr. pe^io-cra, lith. bitte, in contrast with the masc. fucus the drone, ohg. treno, lith. tranas; but then the head of the bees is made a king, our weiser (pointer, mhg. wisel, ohg. wiso, dux, pliny s( rex apium/ lith. bittinis, m. lat. chosdrus (ducange sub v, yet as. b

timate connexion may be recognised in the myths too. the soul freed from the fetters of the body is made to re semble those airy spirit forms of chap. xvii (conf. pp. 439. 630. it hovers with the same buoyancy, appears and vanishes, often it assumes some definite shape in which it is condemned to linger for a time (see suppl. it is a graceful fancy which makes the departing soul either break into blossom as a flower, or fly up as a bird. both these notions are connected with metamorphosis into plants and animals in general, and are founded on the doctrine of metempsychosis so prevalent in early antiquity. immortality was admitted in this sense, that the soul still existed, but had to put up with a new body. its passing into a flower i can only infer. a child carries home a bud, which the a

HELENA BLAVATSKY NIGHTMARE TALES

has but a short duration and returns from whence it came- theinvisible realms. how oft'neath the bud that is brightest and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein the hours of human life are numbered, runsswifter. the worm has gnawed the blossom of health through its heart. the strong body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on t

the sleeping flowers, but sympathetic tears that drop from thoseorbs, at the sight of the great human sorrow. yes; sweet and beautiful is a southern night. but "when silently we watch the bed, by the taper is flickering light, when all we love is fading fast- how terrible is night" viianother day is added to the series of buried days. the far green hills, and the fragrant boughs of thepomegranate blossom have melted in the mellow shadows of the night, and both sorrow and joy are plungedin the lethargy of soul-resting sleep. every noise has died out in the royal gardens, and no voice or sound isheard in that overpowering stillness. swift-winged dreams descend from the laughing stars in motley crowds, and landing upon the earth disperseamong mortals and immortals, amid animals and men. they

s" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, born

HELENA BLAVATSKY THE KEY TO THEOSOPHY

must break their idols, put away their shams, and go to work for themselves-nay, there is one little word too much or too many, for he who works for himself had better not work at all; rather let him work himself for others, for all. for every flower of love and charity he plants in his neighbor's garden, a loathsome weed will disappear from his own, and so this garden of the gods-humanity-shall blossom as a rose. in all bibles, all religions, this is plainly set forth-but designing men have at first misinterpreted and finally emasculated, materialized, besotted them. it does not require a new revelation. let every man be a revelation unto himself. let once man's immortal spirit take possession of the temple of his body, drive out the money-changers and every unclean thing, and his own di

it in this light. a. just so, and one must be selfish to the core and utterly devoid of the sense of retributive justice, to have ever imagined such a thing. we are with those whom we have lost in material form, and far, far nearer to them now, than when they were alive. and it is not only in the fancy of the devachanee, as some may imagine, but in reality. for pure divine love is not merely the blossom of a human heart, but has its roots in eternity. spiritual holy love is immortal, and karma brings sooner or later all those who loved each other with such a spiritual affection to incarnate once more in the same family group. again we say that love beyond the grave, illusion though you may call it, has a magic and divine potency which reacts on the living. a mother's ego filled with love

nto the eternity one particle of that terrestrial personality? your spiritual "i" is immortal; but from your present self it can carry away into eternity that only which has become worthy of immortality, namely, the aroma alone of the flower that has been mown by death. q. well, and the flower, the terrestrial "i? a. the flower, as all past and future flowers which have blossomed and will have to blossom on the mother bough, the sutratman, all children of one root or buddhi-will return to dust. your present "i" as you yourself know, is not the body now sitting before me, nor yet is it what i would call manas-sutratman, but sutratman-buddhi. q. but this does not explain to me, at all, why you call life after death immortal, infinite, and real, and the terrestrial life a simple phantom or il

erceptible to ordinary senses, and their roots existed in a state of nature intangible and invisible to us, philosophers in such a world who divined that there were such things as roots in another plane of existence would be apt to say of the flowers "these are not the real plants; they are of no relative importance, merely illusive phenomena of the moment" this is what i mean. the world in which blossom the transitory and evanescent flowers of personal lives is not the real permanent world; but that one in which we find the root of consciousness, that root which is beyond illusion and dwells in the eternity. q. what do you mean by the root dwelling in eternity? a. i mean by this root the thinking entity, the ego which incarnates, whether we regard it as an "angel "spirit" or a force. of t

JASMUHEEN THE FOOD OF GODS

xies; and the cycles of universes held and unfolding within universes. all are just cycles in time. a divine heart beats, a divine breath creates sounds and words and magical rhythms of life and so it all goes on with people seeking answers to superficial and superluminal questions while others seek nourishment for their cells and their souls. while some block the call of true nourishment, others blossom and open to it and the game goes on. again just cycles in time. all unfolds perfectly with no right or wrong. just another rhythm of life, and each rhythm adjusts itself to mirror the consciousness of our mind. how we as individuals choose to be nourished is quite irrelevant in the greater scheme of it all. as is our suffering and learning, or lack of it, and our pain. and yet it is not ir

this source? is it just lack of holistic education? and who s to say that all the death and disease that we perpetuate aren t a perfect part in a natural cycle of our learning called life? perhaps our senses have become so dulled by the beta field that we ve become insensitive to its true call. yet as more of us remember our source, the clearer our choices become. we can breathe in its power and blossom or we can ignore it and experience the normal cycle where we see our lives atrophy and die. the dance of the dying: i began a new year. 2003. with my mind filled with such questions for death was at my door. so many loved ones moving on slowly or moved on. a dying pet, a dying father, a dying marriage, a dying life. although it all sounded difficult there was so much to be thankful for, fo

ng at the stake, those times of crucifixion by fire that our fanaticism created in the time of less enlightened past, a darker cycle in time. and yet death can bring rebirth when we truly let go and agree to change and to move on. marriages, like lives, can be reborn by giving them the nourishment that they need. yet only when two people listen to their authentic self, can our relationships truly blossom. the first step to feeding our selves properly is to recognize when we are not being fed and then having the courage to change things so that we are and to not block a needed transition. for the death of something is always followed by rebirth. divine nutrition: the madonna frequency& the food of gods with jasmuheen 26 the bonding that can occur in the time of a dying is a joy to experienc

us from our current personal and global emotional, mental and spiritual states of anorexia. as already mentioned, i have come to call this level 1 of the divine nutrition program. providing the tools and research to do this is my real focus in the world and just part of my life s work for i know that when we learn to nourish our selves enough. and from free and purer sources. then our planet will blossom into a state of paradise for all. committing my life just to the issue of to eat or not to eat is too limiting an agenda for me particularly since i have seen what really can be achieved when we access the food of gods divine nutrition channel. once we have increased the intensity of this flow and directed it in a manner that will give us a pure and never-ending source of emotional, mental

f nourishment which is our personal abode. not just how we live, but where we live can either starve or nourish us. an environment where the television is constantly blaring, or loud music, or constant talk with very little silence can starve our spirit just as much as an environment with constant conflict, anger, friction or fear can deny our emotional body the love and security that it needs to blossom. similarly an environment filled with boredom and lack of purpose and direction can starve our emotional, mental and spiritual bodies. the decision to create an environment that is nurturing to us on all levels means that we must then look both at our internal environment, and address the metaphysical, and also the external and address the physical space we surround ourselves with. metaphy

d the 33 the delta so in order to access the cosmic computer or creator god of our system we need to get refined enough to match its beat. obviously a person who is anchored in the beta field will have a limited awareness of the virtues and gifts that they possess that are only revealed when they move into the alpha or theta fields. gifts like telepathy and other paranormal powers become real and blossom further when we commit to the practice of virtue and act as the masters that we are. divine nutrition: the madonna frequency& the food of gods with jasmuheen 170. chapter 11. part 3 research done and research recommended divine nutrition findings as more and more individuals tune themselves to the divine nutrition channel and allow it to provide level 3 nourishment for them, our curiosity

such the techniques and guidelines shared in this book, will benefit us all by freeing us from our current personal and global emotional, mental and spiritual states of anorexia. providing the tools and research to do this is my real focus in the world and just part of my life s work for i know that when we learn to nourish our selves enough- and from free and purer sources- then our planet will blossom into a state of paradise for all. committing my life just to the issue of to eat or not to eat is too limiting an agenda for me particularly since i have seen what really can be achieved when we access the food of gods divine nutrition channel. i call this level 1 of the divine nutrition program. once we have increased the intensity of this flow and directed it in a manner that will give u

KETAB E SIYAH

le 4 in the current article should give an approximate picture of how the planets were understood in mesopotamian culture, how and why they were called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamon

would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred hundre

ngel's hands. then, as the sighing breeze grabbed at his hair, the breast of man rose and fell as he first breathed of its air. now standing, blinking, shaking, stretching, he too tested the form that i had made him and banished sleep's sluggish grasp. 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 w

earth, swift with dire news to heap upon the burden of ill tidings even now so great and make more so oppressive on us that which we have borne thus far. raise not your wrath against he that brings such news, i implore it, but rather avert your retribution against he that is now the spring of all our grief. again does satan move his traitor's hand against us, working evil upon the earth that will blossom and bring forth the fruit of his hate. remember, adonai yahweh, lord, the garden to which you brought the young elohim race that lay within a vale river-carved within the rock. there did the race of your siring feast upon the fruit of the knowledge of consequences, thus becoming like the father that gave them life, knowing good from evil and how they might make for themselves a bright dest

but sand. there is no god but messiah, and for thy devotion he will return thee oblivion. but i was scarce heeded, for the minds of men were clouded and confused. they understood not the meaning of my words, but said, the lord god shall triumph, for it was thus taught to us by the son of god himself. and of this i now speak. for messiah the man walked on earth, even as i watched the glory of rome blossom in might and majesty. but azazel said, loose not thy force against the person of messiah, for satan himself would speak with him. and again from the sky flashed the black flame, and i saw that satan had come to earth. and so was called the first meeting of satan and messiah since the great war. with coldness did messiah gaze upon satan, saying, would thou confront me, then? hath thy gift p

LAITMAN M FROM CHAOS TO HARMONY

ght for its existence. the vegetative receives its necessities for sustenance from the environment, decomposes them, and constructs from them everything it needs. then it secretes what is harmful to it and grows. thus, the vegetative form is much more dependent on its environment than the still. the vegetative has its own life cycle plants live and die. nevertheless, plants of the same kind grow, blossom and droop by the same rules. in other words, all the plants of a certain kind operate in the same way, and specific elements in the species do not have singularity of their own. the greater a form s will to exist, the more it depends on the environment and its sensitivity to it. this connection becomes clearer at the animate degree, where the will to exist is greater than in the vegetative

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

hatever he did to the stone, it remained the same unfeeling object. this did not suit the magician at all. how can the stone not respond? he tried creating some more stones, then rocks, hills, mountains, land, the earth, the moon and the galaxy. but they were all the same. nothing. he still felt sad and all alone. in his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. he would water it, give it some air, some sun, play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant there was a plant, exactly as he wanted. he was so happy be began to dance around it, but the plant did not move. it did not dance with him or follow his movements. it only responde

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ly to have been orpheus; so that in venerating him the greeks in reality offered their love to the great world teacher. demeter and her daughter persephone or kore were especially reverenced at eleusis. these two deities were personifications of the great forces of nature, the first of the brooding motherhood of the earth, and the second of that creative life which makes the earth to flourish and blossom with corn and flowers and fruit, and then withdraws once more at the onset of winter into a kind of hibernation- a hidden life within, only to burst out again as though in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sap

he vesica piscis, and there is some evidence that they moralized upon their tools. undoubtedly these were men of the loftiest intellect and spirituality, and we modern speculative masons have no reason to be ashamed of our associations with such operative craftsmen. 508. the comacini 509. the first signs of a revival in the art of building, the first stirrings of that creative spirit which was to blossom in later years in the full glory of the gothic, are to be found in lombardy, where originated the style called romanesque, which eventually spread all over europe. according to tradition, the college of architects from rome removed during the last days of the empire to the safe refuge offered by the little republic of comum, once the home of pliny, and made its retreat upon the lovely isla

LIBER CCXLII AHA

e and keen, turned inward, miss no atom of analysis! sixth, on one thought securely pinned still every whisper of the wind! so like a flame straight and unstirred burn up thy being in one word! next, still that ecstasy, prolong thy meditation steep and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o ferpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shalt not do amiss if thou restrain the expression, shoot thy glance to rapture fs darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap

LIBER LXVII THE SWORD OF SONG

re..esoteric buddhism. also see the .voice of the silence, or, the butler.s revenge. not bp. butler. 366. ekam advaita.44.of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for example, at the dreadfully papistical tendency of my celebrated essay: after agnosticism allow me to introduce myself as the original irishman whose first question on landing at new york was .is there a government in this country. and on being told .yes. instantly replied .then i.m agin it. for after some years of consistent agnosticism, being at last asked to contribute

LIBER XV CHYMICAL JOUSTING OF PERARDUA

crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single blossom that hath seven petals.one would have thought them stars; for though they were not of a verity in themselves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

an scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistoph

ntil chiram (the spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his body a grayish white and the ganges river flowing out of the crown of his head. this painting was the work of a hindu mystic who spent many years subtly concealing great phil

lance in shape or color to parts or organs of the human body. for example, the distilled juices of certain species of ferns, also the hairy moss growing upon oaks, and the thistledown were said to have the power of growing hair; the dentaria, which resembles a tooth in shape, was said to cure the toothache; and the palma christi plant, because of its shape, cured all afflictions of the hands. the blossom is really the reproductive system of the plant and is therefore singularly appropriate as a symbol of sexual purity--an absolute requisite of the ancient mysteries. thus the flower signifies this ideal of beauty and regeneration which must ultimately take the place of lust and degeneracy. of all symbolic flowers the locus blossom of india and egypt and the rose of the rosicrucians are the

to secrecy not only concerning the chemical formul which had been disclosed to him but also concerning the method by which he had secured them. while these nameless adepts were suspected of being''brothers of the rose cross" it could never be proved who they were, and those visited could only conjecture. many suspect the rosicrucian rose to be a conventionalization of the egyptian and hindu lotus blossom, with the same symbolic meaning as this more ancient symbol. the divine comedy stamps dante alighieri as being familiar with the theory of rosicrucianism. concerning this point, albert pike in his morals and dogma makes this significant statement "his hell is but a negative purgatory. his heaven is composed of a series of kabalistic circles, divided by a cross, like the pantacle of ezekiel

only known as the rose-croix) perpetuates many of the symbols of the rosicrucian fire alchemists. in an anonymous unpublished manuscript of the eighteenth century bearing the earmarks of rosicrucian qabbalism appears this click to enlarge the rosicrucian rose. from geheime figuren der rosenkreuzer. the rose is a yonic symbol associated with generation, fecundity, and purity. the fact that flowers blossom by unfolding has caused them to be chosen as symbolic of spiritual unfoldment. the red color of the rose refers to the blood of christ, and the golden heart concealed within the midst of the flower corresponds to the spiritual gold concealed within the human nature. the number of its petals being ten is also a subtle reminder of the perfect pythagorean number. the rose symbolizes the heart

tence and corrupted the good intentions of these wise men. therefore, the order no longer exists as most people would understand existence, and as this fraternity of the seculo fili call themselves brothers of the rosie cross, so also will they in the seculo spiritus sancti call themselves brothers of the lily cross and the knights of the white lion. then will the schools of wisdom begin again to blossom, but why the first one chose their name and why the others shall also choose theirs, only those can solve who have understanding grounded in nature" political aspirations of the rosicrucians were expressed through the activities of sir francis bacon, the comte de st.-germain, and the comte di cagliostro. the last named is suspected of having been an emissary of the knights templars, a soci

MASTERING WITCHCRAFT

ur workbook in which the spell has been previously written out. finally, surround the altar triangle with a circle of fresh flowers, preferably sweet smelling. these may be any that please you; freesias, narcissus or lilac, jasmine or carnations, anything you like, depending on your location and the time of year. the choice is yours. to a lot of witches, the rose seems a very good choice, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has bee

the hyacinth spell actually, this may be performed with any type of bulb from a tulip to an onion! habondia being the patroness of all flowers, however, a sweet-smelling variety stands more chance of success, i always feel. plant the bulb in a new pot, naming it as your loved one as you do every morning and evening when you water it, chant these words intently over it. as this root grows and this blossom blows, may her heart be turned to me. as my will, so mote it be! a planetary spell finally, in this section of romantic love, here is a traditional cabalistic spell, which operates by invoking the aid of sariim, princes or intelligences attributed to the heavenly bodies, in this case mercury, the moon, and earth itself who rule over and direct the demonic cohorts. the cabalistic titles con

imula veris) endive (when used as a sachet, potency lasts seven days) linden or lime tree flowers mullein grain of paradise, also known as egyptian paradise seed motherwort (leonurus cardiaca] ginseng root (much favoured by our eastern copractitioners) violet petals sweet sedge (sweet flag, acorus calamus) verbena thyme anise basil rose petals (can be used in form of rose hip syrup) apple (either blossom or fruit itself) lovage (levisticum officinale "loving herbs" of old lore) rosemary honey juniper berries valerian after being consecrated, the herbs can also be made up into love sachets given to the person who longs to be desired. they should be carried about on the person and tucked under the pillow at night. make the sachets themselves of thin white cloth tied up with red ribbon, yarn

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ear under artificial light a half-mile below sea level.while rock formations around volcanic ridges normally appear black, these formations are gleamingwhite because they are made up of materials similar to pale concrete, such as carbonate minerals andsilica. kelley, who was lead author of a study about the formations in this week's issue of the journal,nature, says the steep-sided towers of rock blossom into feathery ledges of precipitated stone whichsprawl outwards for as wide as 30 feet.most unusual about the structures are their size. the highest stone spiral reaches 180 feet above theocean floor. before finding lost city, the highest known underwater structure was an 80-foot-highstone chimney known as godzilla on the seafloor off the washington state coast. godzilla crackedin half and

tation heav-enly cities are most beautifully situated and attractively decorated.the parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets.the trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits andflowers, and therefore they appear extraordinarily beautiful. that beauty could attract anyone and makehis mind fully blossom in the pleasure of sense gratification. there are many lakes and reservoirs withclear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuva-layas, kahlaras and blue and red lotuses. pairs of cakravakas and many other water birds nest in thelakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying andconduc

MORALS AND DOGMA

eloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force of light, and an element of thought; disseminated and indivisible, dissolving all save that point without length, breadth, or thickness. the myself; reducing everything to the soul-atom; making everything blossom into god; entangling all activities, from the highest to the lowest, in the obscurity of a dizzying mechanism; hanging the flight of an insect upon the movement of the earth; subordinating, perhaps, if only by the identity of the law, the eccentric evolutions of the comet in the firmament, to the whirlings of the infusoria in the drop of water. a mechanism made of mind, the first motor of

MOTTA MARCELO THE COMMENTARIES OF AL

commanded hosea to intrigue with a "wife of whoredom. he only drew the moral line at any self-assertion on the part of a woman. in the past man has bludgeoned woman into gratifying the lust of her loathed tyrant, and trampled the flower of her own love into the mire; making her rape more beastly by calling her antipathy chastity, and proving her an unclean thing on the evidence of the torn soiled blossom. she has had no chance to love unless she first renounced the respect of society, and found a way to drive the wolf of hunger from her door. her chance is come! in any abbey of thelema any woman is welcome; there she is free to do her will, and held in honour for the doing. the child of love is a star, even as all are stars; but such an one we specially cherish; it is a trophy of battle fo

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

of its kind. while churches covered all the lands south of the loire, they were noticeably scarce in the north. it was impossible for the art of building to spread in the north. we have seen how roman institutions came to grief in the frankish kingdom. in addition, the capitularies of the garolingian kings and even the church stood in opposition to associations and guilds. building there began to blossom only when, in conjunction with the evolution of mores and customs, new forms of association became possible, exemplified by brotherhoods that included both clerics and laypeople as their members. in northern regions, where architecture changed slowly, artists continued to perfect romanesque art and did not cross through it, so to speak. from this we should not conclude that the "crossed ri

PATH OF INITIATION

this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these five experiences, and the further attendant transformations, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. k

PHILIP NEIL MYTHS LEGENDS EXPLAINED

oatlicue was pregnant, she slew her in a fit of jealousy, with the aid of her 400 brothers. in her death throes, coatlicue gave birth to huitzilopochtli, and the supreme god, who emerged fully armed, dismembered his treacherous sister. this primal battle provided the mythic charter for aztec human sacrifice. other goddesses, such as xochiquetzal, the goddess of love who was always depicted in the blossom of youthful attraction, were less fierce. although xochiquetzal was also associated with pregnancy and childbirth, she shared this role with chalchiuhtlicue, the goddess of lakes and streams, who is often depicted with two children issuing in a stream from beneath her jade skirt. other important goddesses include chicomecoatl, the goddess of corn, and tlatzeotl, the goddess of purification

o was a wandering minstrel, and is often depicted with a lute. he was an effeminate crossdresser a kind of holy fool, who wore warm clothes in the summer, and slept in the snow in winter. one day, after he had passed out drunk outside an inn, he rose to heaven in a cloud. he looks after the poor. han hsiang-tzu han hsiang-tzu was a student of lu tung-pin. a master fluteplayer, he can make flowers blossom at his command. he climbed the tree bearing the peaches of immortality, but fell off the top, attaining immortality just before he hit the ground. he is the patron of culture. chang kuo-lao chang kuo-lao was a famous hermit who resisted all attempts to lure him to the capital city. at last he made the journey, at the request of the empress wu, but when he reached a temple he fell down dead

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

second question. so [again] why did she preface it with the first question? furthermore: what kind of question is the [second] question she asked, i.e, what has [g-d] been doing since then? who doesn ft know that g-d oversees all the details [of life] and sustains and provides for everything gfrom the horns of the re feim to the eggs of the lice, h7 that he causes the rain to fall, makes the dew blossom, makes the wind blow, gprovides for the needs of every living thing, h8 and so on ad infinitum? the re feim is a large bison-like animal. the image is that g-d provides for all creatures, from the greatest to the least. besides which, our sages stated in reference to the verse gmention not the sins of my youth, h9 that since g-d created the world, he has been making and fixing delicacies a

many forms of the gincomplete h moon but only one form of the full moon, yareiach can appear in the plural form, whereas it would be inappropriate for levanah to take the plural. the meaning of the verse now can be understood to be: g cand with choice fruits that are brought forth by the various phases and appearances of the moon. h this is also the meaning of the verse: ga righteous person will blossom in his days, and abundant peace until there be no yareiach. h2 this verse is cast in the future, when the moon will no longer be called yareiach, but only levanah. as we have seen, the moon is a manifestation of the sefirah of malchut, the source of the souls of the jewish people. as such, the waxing and waning of the moon is understood to reflect the spiritual rise and fall of the fortune

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

le the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the lotus wand, for he savs "the vlant is freauentlv a structure in brilliant fierv colours and is shown bowing but of a led of d a r k s s ind carrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are, in short, receiving confirmation at the hands of experimental psychology. it remains for the reader to benefit thereby <94> the rose-cross is a lamen or ba

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

cration of the instruments. the magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is ready to blossom. it must be pierced through its whole length without splitting or breaking it, and a long needle of magnetized iron must occupy its entire length. to one of the extremities must be fitted a polyhedral prism, cut in a triangular shape, and to the other a similar figure of black resin. two rings, one of copper and one of zinc, must be placed at the centre of the wand; which afterwards must b

ROBERT KIRK WALKER BETWEEN WORLDS

the thorn tree is one of the triad of oak, ash, and thorn, the three sacred trees of oral tradition, to which other trees may be added from ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the

RUBY TABLET OF SET

but sand. there is no god but messiah, and for thy devotion he will return thee oblivion. but i was scarce heeded, for the minds of men were clouded and confused. they understood not the meaning of my words, but said, the lord god shall triumph, for it was thus taught to us by the son of god himself. and of this i now speak. for messiah the man walked on earth, even as i watched the glory of rome blossom in might and majesty. but azazel said, loose not thy force against the person of messiah, for satan himself would speak with him. and again from the sky flashed the black flame, and i saw that satan had come to earth. and so was called the first meeting of satan and messiah since the great war. with coldness did messiah gaze upon satan, saying, would thou confront me, then? hath thy gift p

ors await your touch? by the power of xeper have you come to be. now you stand before new gates, and will remanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. through that change you remanifest [statement of xa nepthys, light the eighth candle] as the lotus blossom floats upon the waters of the nile, peacefully, quietly, so beneath the surface of the river glide the water creatures of the lord set, waiting, perchance to rise to the surface and with their baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless you would

tion of a trip starting with a singular living being armed with potential and finishes with a metamorphosis from the crative male into a fertile and self-begetting female capable of endlessness. again and again in my writings you will find references to ipsissimus aquino's wewelsburg working and its lesson of the jewel which is life itself. it is a foundation from which rare and beautiful flowers blossom into more universes than can be imagined. it is the path of the initiate whose goal is to xeper and remanifest. revised may 6, xxv aes james lewis vi this update of the tarot trumpd analysis was produced on an apple macintosh plus, stored on a jasmine 20 mb hard disk, printed on a microlaser using the palatino 12 font and contains 16,538 words. the golden section tarot working in my chambe

s marked with an asterisk) were available for workshop participants to sniff if they so chose, at the set-xi workshop. those marked with a hyphen) are also recommended, but samples were not available. the"*s (synthetic) fragrances were also available for workshop participants. specific directions and recipes for using some of the" and"*s" aromas will be found in the recipe section. neroli (orange blossom- difficult to find, the most expensive and alluring of fragrances, derives from the bitter orange. odor intensity 5, volatility 79. rose attar rivals neroli in fame for price and alluring qualities. due to price i have never tested either but encourage anyone who gets the chance to take it. attar is also an essential oil, but not always produced by steam distillation. rose absolute and oth

spice will do the same. plan a way to drink it without the others knowing. it may cause perspiration and dry mouth, so just take a few sips at a time if it is strong. serving refreshments that are fruity and sweet can compliment the the class 1 and 2 aromas. herb recipe books have ideas for using flower petals in desserts and salads, or for garnishes. some petals, like the pretty lavender comfrey blossom, have so much nectar they can be eaten right from the flower without adding anything. 2. social gathering for hostile purposes (eg: one or more guests to be singled out without anyone knowing: use a confusion scent on the target person, and make sure the rest can get plenty of exposure to the person. eg: give the person something as a compliment to wear, hold, open or keep close by, and ha

of set, and join me as we bring into being a seed of future creation, a seed of the creation of a universe yet to be. focus your powers upon the space here above my cupped hands. draw upon the powers of the neters brought here to help us. visualize here in my hands, a glowing seed, a little sun, filled with energy, filled with potential. see here the seed from which our new universe will someday blossom into being. see the energy, the vitality, the promise of this future universe, just barely buried within this seed. now, should you choose to join me in this future task and joy of creation, welcome the energy and potential of this seed into your own being, as i shall soon do myself. see and feel the energy and potential flow towards you and into you; feel the growth of a seed lodge itself

energies of geb and nut flow into this envelope, adding their powers to the seed. see the energies of xepera and leviathan flow into this envelope, adding their powers to the seed. so it is done. the seeds of a new universe have been brought into being, charged with energy, and wrapped in protective envelopes of life and energy. there the seeds will lie, until the conditions are right for them to blossom forth into a new and wonderful universe. so it is done. thank you, shu and tefnut, geb and nut, xepera and leviathan, for your aid in this endeavor. thank you my friends. now, with these open gates, and with this shared magical power flowing amongst us, let each initiate who so desires approach the altar, the pentagram, and set, in private ritual [shuti returns to the outer circle of the c

SABBATIC KABALA OF THE CROOKED PATH

he adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also r

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

divine manifests itself in all creation, wiccans advocate responsibility toward the environment. many are involved with environmental protection activities and oppose destruction of the natural world. wiccans believe that a great depth of power exists in the world that is not noticeable to the average person. although wiccans take part in formal rituals, they regard the natural world, such as the blossom of a flower or a fertile field, as having the power to instill feelings of awe and mystery. a key belief of wiccans has to do with the nature of the divine. wicca is a duotheistic religion (a religion of two gods) that emphasizes the creative power of both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and grow

s began to sing. and then for just a little while i 40 world religions: primary sources black elk speaks thought i saw beneath it in the shade the circled villages of people and every living thing with roots or legs or wings, and all were happy. it shall stand in the center of the nation s circle, said the grandfather, a cane to walk with and a people s heart; and by your powers you shall make it blossom. then when he had been still a little while to hear the birds sing, he spoke again: behold the earth! so i looked down and saw it lying yonder like a hoop of peoples, and in the center bloomed the holy stick that was a tree, and where it stood there crossed two roads, a red one and a black. from where the giant lives (the north) to where you always face (the south) the red road goes, the r

e 6, 2006. sikhism: history, beliefs, practices. religious tolerance.org. http//www. religioustolerance.org/sikhism.htm (accessed on june 5, 2006. 96 world religions: primary sources sri guru granth sahib wicca: a guide for the solitary practitioner the deities, from wicca: a guide for the solitary practitioner by scott cunningham published in 1988 by llewellyn publications the sight of a perfect blossom in a field of bare earth can instill feelings rivaling those of the most powerful formal rite. living in nature makes every moment a ritual. scott cunningham is a leading authority on wicca, a modern religious movement that falls under the broader heading of neo-paganism (neo meaning new. neo-paganism encompasses a number of modern groups that find religious truth in ancient practices and

the course of the sun through its astronomical year (and thusly the seasons) as well as the monthly waxing and waning of the moon. today similar rites are observed by the wicca, and their regular performance creates a truly magical closeness with these deities and the powers behind them. fortunately, we needn t wait for ritual occasions to be reminded of the gods presence. the sight of a perfect blossom in a field of bare earth can instill feelings rivaling those of the most powerful formal rite. living in nature makes every moment a ritual. the wiccans are comfortable in communicating with animals, plants and trees. they feel energies within stones and sand, and cause fossils to speak of their primeval beginnings. for some wiccans, watching the sun or moon rise and set each day is a ritu

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

to the reaction of satiety, the gay revelries of naples, when he fell in love with the face and voice of viola pisani. but his love, like his ambition, was vague and desultory. it did not satisfy his whole heart and fill up his whole nature; not from want of strong and noble passions, but because his mind was not yet matured and settled enough for their development. as there is one season for the blossom, another for the fruit; so it is not till the bloom of fancy begins to fade, that the heart ripens to the passions that the bloom precedes and foretells. joyous alike at his lonely easel or amidst his boon companions, he had not yet known enough of sorrow to love deeply. for man must be disappointed with the lesser things of life before he can comprehend the full value of the greatest. it

xtricably linked the whole that makes the inner life to thee; and thou canst not tear me from thee, if thou wouldst! and this change from struggle into calm came to me with sleep, a sleep without a dream; but when i woke, it was with a mysterious sense of happiness, an indistinct memory of something blessed, as if thou hadst cast from afar off a smile upon my slumber. at night i was so sad; not a blossom that had not closed itself up, as if never more to open to the sun; and the night itself, in the heart as on the earth, has ripened the blossoms into flowers. the world is beautiful once more, but beautiful in repose, not a breeze stirs thy tree, not a doubt my soul" chapter 3.vi. tu vegga o per violenzia o per inganno patire o disonore o mortal danno "orlando furioso" cant. xlii. i (thou

and the tutor for which my youth had idly languished and vainly burned "and to me his duty is transferred" replied the stranger "yonder lies, anchored in the bay, the vessel in which zanoni seeks a fairer home; a little while and the breeze will rise, the sail will swell; and the stranger will have passed, like a wind, away. still, like the wind, he leaves in thy heart the seeds that may bear the blossom and the fruit. zanoni hath performed his task, he is wanted no more; the perfecter of his work is at thy side. he comes! i hear the dash of the oar. you will have your choice submitted to you. according as you decide we shall meet again" with these words the stranger moved slowly away, and disappeared beneath the shadow of the cliffs. a boat glided rapidly across the waters: it touched lan

n that opened not but for those already condemned before adjudged. since her exile from zanoni, her very intellect had seemed paralysed. all that beautiful exuberance of fancy which, if not the fruit of genius, seemed its blossoms; all that gush of exquisite thought which zanoni had justly told her flowed with mysteries and subtleties ever new to him, the wise one, all were gone, annihilated; the blossom withered, the fount dried up. from something almost above womanhood, she seemed listlessly to sink into something below childhood. with the inspirer the inspirations had ceased; and, in deserting love, genius also was left behind. she scarcely comprehended why she had been thus torn from her home and the mechanism of her dull tasks. she scarcely knew what meant those kindly groups, that, s

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

present in embryo in his first short treatment of this vast subject, but it is as well to be aware too of the larger context he himself subsequently established for many of its ideas. the early work certainly has its peculiarities. in parts the book is an odd mixture of sketchiness and profundity, while other sections like those on heraclitus, xvi christianity as mystical fact philo, or augustine blossom into short monographs that could almost stand alone. furthermore, much discussion elsewhere of christianity and the mysteries has focused on paul, about whom steiner chose to say virtually nothing in his book. it is worth realizing that this does not betoken any hostility toward paul and his message, such as one occasionally and misguidedly finds in spiritual circles. despite the undeniabl

othing to do with becoming and passing away, which characterizes all appearances to the senses. everyone who lives only in the world of the senses bears this spirit occultly, deep within. everyone who has pierced through the illusion of the sense-world bears the spirit within as a manifest truth. to attain insight is to unfold a new organ, an event comparable to a plant unfolding the color of its blossom out of its former green and leafy state. the ability to produce flowers was always there in the plant, but it was hidden, and became manifest only with the blooming of the flower. even so, the divine spiritual forces lie hidden within sense-dominated human beings, and become manifest truth for the first time in the mystes. that is the nature of the mystery transformation. through inner dev

d, resembled a plant rejecting its own colorful flower because it felt complete with its green leaves, and therefore regarding anything more as illusory appearance! yet it was no longer possible for them to rest content with the fabricated gods of the public cults. a plant that could really think would realize that the same force that made its green leaves grow is destined to produce its colorful blossom. and it would not rest until it had the mysteries and mysteriosophy 19 understood that force and grasped it directly. thus did the mystai look upon the public divinities, not denying them, not declaring them redundant, but understanding nonetheless that they were the product of human beings. it is the forces of nature the gods working in nature that are at the same time the creative forces

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

rom book, sacred geometry, by robert lawlor, thames and hudson, new york and london, 1989) two more versions of the sri yantra. left: a sri yantra found inside the cover of a rock album. right: sri yantra from the book, the tantric way, showing the multiple-triangle design, representing the generative (sex) act. in this design the interior, triangular (male) elements are "buried" within the lotus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

t was possible to have a spiritual science that would be an outgrowth of the true spirit of natural science. in his thirties, steiner awakened to an inner recognition of what he believed was the turning point in time in human spiritual history the incarnation of the divine being known as the christ. in his tenth lecture on the gospel of st. luke, he reflects that just as a plant cannot unfold its blossom immediately after the seed has been sown, so has humankind had to progress from stage to stage until the right knowledge could be brought to maturity at the right time. steiner is among those mystics who state that in the twentieth century humankind began to enter the fullness time t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics

THE GOLDEN ESSENCE

ents a transcendent drop of a new or evolved awareness. when the humans of the clay were given the drop of fire by the master in the first mornings of the world, an added level of awareness abstraction potential became a part of mankind s mindstream. this potential, as we shall see, is a gateway to the transcendent, a slumbering seed of divinity, waiting for awareness and understanding to make it blossom through fate's unstoppable processes. the myth pattern is the door; awareness and understanding the keys awareness, as i have said, has a deep relationship to the objects of awareness. if you have a lot of room to abstract and manipulate your own awareness, you have a lot of room to experienc e the unchangeable forces of fate and life in many different ways, and, it seems, an ability to th

THE MIDDLE PILLAR

rts of enthusiasm followed by prolonged bouts of inactivity avail n o t h g in magical work. in fact, such an attitude towards the subject is indicative in itself of, if not neurosis, then of a very powerful conflict raging in the unconscious. it indicates that the opposites are still operative w i t h the mental sphere, and that the golden flower of stability and equilibrium has not yet begun to blossom. the student would do well to become fully aware of the conflict, determining to be affected neither by violent enthusiasms nor by equally violent depressions. above all, he should perform quietly and patiently the banishing ritual. let him continue steadfast, with courage and equanimity in the daily celebration of lus chosen work. endnotes 1. for some reason regardie has switched the natu

cise 237 formulating the spheres in these colors will not only help to strengthen the reader's integration of their specific energies, it is an important element of certain middle pillar healing techniques.29 symbols and other images visualized withn the spheres often result in potent variations of the middle pillar exercise. flower buds, either roses or lotuses, can be imagined to open into full blossom as the divine name of a particular sephirah is vibrated. for example, tiphareth could be imagined as a sphere containing a yellow rosebud. as the divine name of the sphere is intoned, the bud unfolds into a magnificent yellow rose. flames, chalices, tools, gemstones, geometric shapes, and a host of other images could be visualized as well. the only limit on the number and variety of ths ex

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

e, her duty to her motherhood; very different indeed was the love of ratoum. but anon. another picture of maternal affection, this time more musical, we find in gthe spring after, h of gmysteries: lyrical and dramatic h: no smallest cloud between me and my bride came like a little mist; one tender fear, too sweet to speak of, closed the dying year with love more perfect, for its purple root might blossom outward to the snowy fruit whose bloom to-night lay sleeping on her breast *mysteries; lyrical and dramatic, vol. i, p. 94. true love, the love of self in the soul of another, the poet paints very beautifully in the following charming lines: do you recall? could i forget? how once the full moon shone above, over the houses, and we let loose rein upon the steeds of love? how kisses fled to

le as your loves are light, smooth as your lies, and sharper than your hates! i know you! cowards to the very bone *tannhauser, vol. i, p. 257. and he drives them out. to rome he goes, symbolic of the world fs opinion, and relates truthfully his sojourn in the venusberg, and for telling the truth he is execrated by the pope: so he cried out upon me, gtill this barren staff take life, and bud, and blossom, and bear fruit, and shed sweet scent. so long god casteth thee out from his glory! h *tannhauser, vol. i, p. 260. when lo. in the very moment of his supreme despair, his genius mysteriously manifests, and gdarting long rugged fingers and deep eyes h reaches to the sceptre with his word and will: buds, roses, blossoms! lilies of the light! bloom, bloom, the fragrance shed upon the air! out

schelling and hegel, swinging round this central point of attraction, though viewing it from different positions, ultimately, like moths round a candle, fell spluttering into the socket, burnt by that same flame they were attempting to explain away. nevertheless, though at first their narcissus-like self-worship may seem to have been productive of little good, at least, however, it has brought to blossom one irrefragable and irrefutable fact, and that is: that in some apparently unknown plane, sensation can be other than subjective, i.e, in the subject, in other words, that subjective creation can outstep its own creator and vice versa. for there is a sense sublime of something far more deeply interfused, whose dwelling is the light of setting suns, and the round ocean and the living air

THE HOLY BIBLE KING JAMES VERSION

of their fathers twelve rods: write thou every man s name upon his rod. 17:3 and thou shalt write aaron s name upon the rod of levi: for one rod [shall be] for the head of the house of their fathers. 17:4 and thou shalt lay them up in the tabernacle of the congregation before the testimony, where i will meet with you. 17:5 and it shall come to pass [that] the man s rod, whom i shall choose, shall blossom: and i will make to cease from me the murmurings of the children of israel, whereby they murmur against you. 17:6 and moses spake unto the children of israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers houses [even] twelve rods: and the rod of aaron [was] among their rods. 17:7 and moses laid up the rods before the lord in the tabe

em that are] wise in their own eyes, and prudent in their own sight! 5:22 woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink: 5:23 which justify the wicked for reward, and take away the righteousness of the righteous from him! 5:24 therefore as the fire devoureth the stubble, and the flame consumeth the chaff [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the lord of hosts, and despised the word of the holy one of israel. 5:25 therefore is the anger of the lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. for all this his anger is not turne

i will water it every moment: lest [any] hurt it, i will keep it night and day. 27:4 fury [is] not in me: who would set the briers [and] thorns against me in battle? i would go through them, i would burn them together. 27:5 or let him take hold of my strength [that] he may make peace with me [and] he shall make peace with me. 27:6 he shall cause them that come of jacob to take root: israel shall blossom and bud, and fill the face of the world with fruit. 27:7 hath he smitten him, as he smote those that smote him [or] is he slain according to the slaughter of them that are slain by him? 27:8 in measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. 27:9 by this therefore shall the iniquity of jacob be purged; and this is all the fr

one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. 34:17 and he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein. 35:1 the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 35:2 it shall blossom abundantly, and rejoice even with joy and singing: the glory of lebanon shall be given unto it, the excellency of carmel and sharon, they shall see the glory of the lord [and] the excellency of our god. 35:3 strengthen ye the weak hands, and confirm the feeble knees. 35:4 say to them [that are] of a fearful page 431 isaiah heart, be strong, fear not: beho

to devour the poor secretly. 3:15 thou didst walk through the sea with thine horses [through] the heap of great waters. 3:16 when i heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and i trembled in myself, that i might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops. 3:17 although the fig tree shall not blossom, neither [shall] fruit [be] in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and [there shall be] no herd in the stalls: 3:18 yet i will rejoice in the lord, i will joy in the god of my salvation. 3:19 the lord god [is] my strength, and he will make my feet like hinds [feet] and he will make me to walk upon mine

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

s nostra ego et septem fuere, tu renegans reditus rwkt j fis. generative powers 203 this still is, it must be confessed, rather mysterious, and, in fact, most of these copies of the formula of faith are more or less defective, but, from a comparison of them, the general form and meaning of the whole is made perfectly clear. this may be translated, let mete be exalted, who causes things to bud and blossom! he is our root; it (the root) is one and seven; abjure (the faith, and abandon thyself to all pleasures. the number seven is said to refer to the seven archons of the gnostic creed. there are certainly several points in this formula which present at least a singular coincidence with the statements made in the examinations of the templars. in the first place the invocation which precedes t

TYSON DONALD THE POWER OF THE WORD

els of god, particularly with those angels who punish the wicked. the image of dryness is here used to signify the wasting power of fire "he shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away (job 15:30 "therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the lordof hosts, and despised the word of the holy one of israel (isa. 5:24. weaving, and the related activity of spinning, frequently occur in literature as metaphors for the passage of time. the fate clotho spins the threads of life, which are cut by her dreadful sister atropos. penelope, wife of odysseus, spent three years wea

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ho never trouble themselves to think at all about these matters, whilst others rest satisfied with the most superficial accounts of them "they pay a peculiar veneration to the sheep,[fn#267] therefore they think it their duty not only to abstain from eating its flesh, but likewise from wearing its wool. they are continually mourning for their gods, therefore they shave themselves. the light azure blossom of the flax resembles the clear and bloomy colour of the ethereal sky, therefore they wear linen; whereas the true reason of the institution and observation of these rites is but one, and that common to all of them, namely, the extraordinary notions which they entertain of cleanliness, persuaded as they are, according to the saying of plato "none but the pure ought to approach the pure" no

WESTERN MANDALAS OF TRANSFORMATION SR AL

ach side of the pentagon is assigned one of the letters of the divine name elohim (alhim, which is attributed to both binah (ihvh elohim) and geburah (elohim gibor. the pentegram is a symbol of human dominion and is appropriately attributed to the power of geburah. it is sometimes known as the star of the will. figure 7-j: traditional figure 7-k: alternate 5: sephirah of geburah 5: abb, ahbah: to blossom or to bear fruit("the whole universe is an expansion of my primal will to yield fruit" book of tokens, meditation on heh) 5: heh (h, the number of the fifth letter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

that he has two eyes. then the impolite wretch held up three fingers, suggesting that between us we have only three eyes. so i got mad and started to punch him, but he ran out and that ended it! selections from: paul reps, ed. zen flesh, zen bones. garden city, doubleday anchor (a233, 1961. pp. 92, 28. 236 haiku from the japanese poets (basho) the oak tree stands noble on the hill even in cherry blossom time (ransetsu) waking before dawn, see how the constellations are all turned around (masahide) since my house burned down, i now own a better view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does the wind know (soseki) a rain cloud darkens red maples clinging to crags by a waterfall (basho) hello! light the fire! i ll bring inside a lovely brigh

lgarized before the swift oak-darts heaven and earth did quake. the chestnut suffered shame 252 at the power of the yew. forest, that caused obstruction, the multitude was enchanted, at the battle of goddeu brig [12 lines omitted] not of mother nor of father was my creation. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made befor

he host, colors glisten with pure glory, a fair stream of silver, cloths of gold, afford a welcome with all abundance. a beautiful game, most delightful, they play sitting at the luxurious wine, men and gentle women under a bush, without sin, without crime. along the top of a wood has swum thy coracle across ridges, there is a wood of beautiful fruit under the prow of thy little boat. a wood with blossom and fruit, on which is the vine s veritable fragrance, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to his city! she has perverted the times in this world

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

te and gold altar, red mars symbols on green cup, curtain on outer side of the vault door. four stars: fomalhaut-12 rays; sirius-24 rays; regulus- 36 rays; aldebaran-72 rays 3 keys: wheel of fortune hermit fortitude. n.b. mg means magus kg means king of salam sh means shekinah post means postulant opening: vault door wide open; curtain drawn back. magus stands within holding branch of pink almond blossom. shekinah stands by tat pillar with spray of acacia in her left hand; and a lighted lantern in right hand. king of salam stands by ankh pillar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and ye winds be still, and let god's death sphere receive the word" kg "0 adonai ha aretz, melekh, israel, thou who didst appear unto moses in the flame of fire in the bush

reparation for 70=40 (the preparation extends over a four week period) 1. burn incense daily. 2. eat beans, peas("pulse" of the bible, purple grapes, honey, milk, white bread. 3. learn thoroughly and repeat daily the following: earthborn and bound, our bodies close us in. clogged with red day and shuttered by sin: we must arise flowers bind us round and grasses catch our feet birdsongs allure and blossom scent is sweet: we must arise. mountains may beckon and the seas recall enthrall cloud forms delude and rushing streams: we must arise. planets encircle with their spiral light stars call us upward to our faltering flight: thus we arise. into the darkness plunge, fearless of pain, coldness to silence cleanse us again. still we arise. open ye gates of light door, open wide gaze we within at

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

se and purify water) under running water to remove any impurities introduced by the modern world. place it in the bottom of your jug or decanter* pour mineral water, from a sacred source if possible, into the jug. some practitioners, following the ancient celtic tradition, use water that has been boiled with nine quartz crystals added* leave this water out of doors in a circle of white flowers or blossoms for 24 hours, where it will absorb the complete light cycle. if the moon is not visible, because of clouds, burn a white candle or nightlight behind it* pass a twig from one of the protective trees, such as rowan, ash, palm, thorn or olive, over it nine times widdershins to remove any lingering negativity* finally, pass the twig over it nine times deosil to empower it, saying: water of th

ttributed with both fertility and healing powers. winter was finally dead at midnight on may eve, when cailleac bhuer, the old hag of winter, cast her staff under a holly bush and was turned to stone. she would be restored six months later on hallowe'en. young men and girls made love in the woods and fields on may eve to bring fertility to the land as well as themselves; they gathered flowers and blossoms from the magical hawthorn tree to decorate houses and to make into may baskets which were left as gifts on doorsteps. this custom lasted well into victorian times and is recalled in rudyard kilping's poem oak, ash and thorn, which begins: do not tell the priest our plight, for he would think it a sin, for we have been in the woods all night, bringing summer in. this echoes the woodland we

ALEISTER CROWLEY BOOK OF LIES

ay. neglect not the dawn-meditation [106] commentary( mu-eta) this chapter is perfectly simple, and needs no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cot? i do not suppose for a moment that you meant it that way: but it's there. and so- anecdote of lao-tze. the old one was surrounded as usual by a galaxy of adoring disciples, and they were trying to get him to show them where the tao was to be found. it was in the sun and moon, he admitted; it was in the son of heaven and in the superior man (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indefinitely; and an impatient disciple, pointing to certain traces left by a mule in its recent passage, asked "and is the tao also in that" the master nodded, and echoed "als

ALEISTER CROWLEY THE LOST CONTINENT

h conditions as texture, hardness, elasticity, and physical attributes in general, were considered worthy of the profoundest attention. as an instance of these, i may describe particular gardens. one would have a roof of softly-glowing sapphires, foxglove, bluebell or gentian, and between these champak stars of ruby. the walls would be covered with tendrils of vine within whose depths lurked tiny blossoms of amethyst. the floor would be of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growin

ce. many of the men had ossified extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an ac

ALEISTER CROWLEY THE SWORD OF SONG

t great and wonderful magician, our father and founder. may the dew of his admirable memory moisten the grass of our minds, that we may bring forth tender shoots of energy in the great work of works. so mote it be! benedictvs doninvs devs noster qvi nobis dedit signvm r. c. 123 epilogue when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind s cheek as it clusters from the hidden valley s gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hus and cease

ALEISTER CROWLEY EQ I 1

rd way velvet soft the night-star glowed over the untrodden road, through the giant glades of yew where its ray fell light as dew lighting up the shimmering veil maiden pure and aery frail that the spiders wove to hide blushes of the sylvan bride earth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the ha

ALEISTER CROWLEY EQ I 5

i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the

f pleasure! curl! curl! peach and pearl! mine! mine! maid divine! whirl! whirl! boy and girl! twine! twine! rose and vine "the musicians" hush! hush! the young feet flush, the marble's ablush, the music moves trilling- like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush t

ALEISTER CROWLEY EQUINOX EQ I 6 2

what shines upon your foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the centre of the wheel. when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind's cheek as it clusters from the hidden valley's gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hush and ceas

lonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are ready. agave. strong now and steady! ist maenad. the tiger is harnessed. 2nd maenad. the nightingale urges our toil from her far nest. 3rd maenad. ionian surges roar back to our chant. 4th maenad. aha! for the taunt of theban sage

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

governed by the same laws as all other atoms. s. d, i, 168, 667. 289 24: see section viii, secret doctrine, volume i. the lotus is symbolical of both the macrocosm and of the microcosm. a. the seeds of the lotus contain in miniature the perfect plant. b. it is the product of fire and matter. c. it has its roots in the mud, it grows up through the water, it is fostered by the warmth of the sun, it blossoms in the air. macrocosm the mud..the objective physical solar system. water..the emotional or astral nature. flower on water..fruition of the spiritual. method..cosmic fire or intelligence. microcosm the mud..the physical body. water..emotional or astral nature. flower on water..fruition of the buddhic or spiritual. method..fire of mind "the significance of the tradition that brahma is born

BASIL VALENTINE TWELVE KEYS

autumn, the grapes will be better than if they had not felt his autumnal warmth. in the winter the multitude suppose everything to be dead, because the earth is bound in the chains of frost, so that nothing is allowed to sprout forth. but as soon as the spring comes, and the cold is vanquished by the power of the sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destro

ome. no fruit can grow from a flower that has been plucked before the time. he who is in too great a hurry, can bring nothing to perfection, but is almost sure to spoil that which he has in hand. remember, then, that if our stone be not sufficiently matured, it will not be able to bring anything to maturity. the substance is dissolved in a bath, and its parts reunited by putrefaction. in ashes it blossoms. in the form of sand all its excessive moisture is dried up. maturity and fixity are obtained by living fire. the work does not actually take place in the bath of st. mary, in horse v dung, in ashes, or in sand, but the grades and regimen of the fire proceed after the degrees which are represented by these the stone is prepared in an empty furnace, with a threefold line of circumvallation

BLAVATSKY H P COSMOGENESIS

any correlation with anything on a lower plane- it gets direct into the plane of mentality. but there is no plane in the whole universe with a wider margin, or a wider field of action in its almost endless gradations of perceptive and apperceptive qualities, than this plane, which has in its turn an appropriate smaller plane for every "form" from the "mineral" monad up to the time when that monad blossoms forth by evolution into the divine monad. but all the time it is still one and the same monad, differing only in its incarnations, throughout its ever succeeding cycles of partial or total obscuration of spirit, or the partial or total obscuration of matter- two polar antitheses- as it ascends into the realms of mental spirituality, or descends into the depths of materiality. to return to

a mystery, in short, that will receive fuller attention elsewhere. for the present, one instance may be cited in illustration. modern science begins to find out that ptomaine (the alkaloid poison generated by decaying matter and corpses- a life also) extracted[[vol. 1, page] 262 the secret doctrine. with the help of volatile ether, yields a smell as strong and equal to that of the freshest orange-blossoms; but that free from oxygen, these alkaloids yield either a most sickening, disgusting smell, or the most agreeable aroma which recalls that of the most delicately scented flowers. and it is suspected that such blossoms owe their agreeable smell to the poisonous ptomaine; the venomous essence of certain mushrooms (fungi) being nearly identical with the venom of the cobra of india, the most

BLUE EQUINOX

u livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second is the hall of learning. in it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it would certainly include ali states up to dhyana. the student will remember that his .rewards. immediately transmute themselves into temptations. 25. the name of the third hall is wisdom, beyond which stretch the shoreless waters of akshara, the inde

the fires of lust that burn therein for the sunlight of life. the metaphor is now somewhat changed. the hall of ignorance represents the physical life. note carefully the phraseology .let not thy mind mistake the fires of lust. it is legitimate to warm yourself by those fires so long as they do not deceive you. 27. if thou would.st cross the second safely, stop not the fragrance of its stupefying blossoms to inhale. if freed thou would.st be from the karmic chains, seek not for thy guru in those mayavic regions. a similar lesson is taught in this verse. do not imagine that your early psychic experiences are ultimate truth. do not become a slave to your results. 28. the wise ones tarry not in pleasure-grounds of senses. the voice of the silence 17 this lesson is confirmed. the wise ones tar

fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make more room for others. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of karmic retribution. out of the furnace of man.s life and its black smoke, winged flames arise, flames purified, that soaring onward .neath the karmic eye, weave in the end the fabric glorified of the three vestures of the path. now the discourse turns to the question of the origin of evil. the alchemical theory is here set forth. the first matter of the work is not so wo

his mind-soul becomes as a mad elephant that rages in the jungle. he may even obtain the vision of the demon crowley. but by persistence in the appointed path, by avoiding disappointment through not permitting the fiend hope to set its suckers on your soul, by quietly continuing the appointed discourse in spite of mara and his hosts, the wheel comes full circle, the hour strikes, the talipot palm blossoms, and all is fun and feasting, like alice when she got to the eighth square. it is my daily prayer that i may be spared to write a complete commentary on the extremely mystical works of the rev. c. l. dodgson. please note the two lines of dots for the last paragraph of this verse. it is that final scene of parsifal, which words are unfitted to express. 71. henceforth thy way is clear right

the narjol is safe. this is .dipus-complex. why not .safe in the arms of jesus? devil fly away with this .eternal rest. stuff! give me a night.s rest now and again; a dip into the tao, and then.off we go again! 74. know, conqueror of sins, once that a sowani hath cross.d the seventh path, all nature thrills with joyous awe and feels subdued. the silver star now twinkles out the news to the night-blossoms, the streamlet to the pebbles ripples out the tale; dark ocean-waves will roar it to the rocks surfbound, scent-laden breezes sing it to the vales, and stately pines mysteriously whisper .a master has arisen, a master of the day. the equinox 110 there is a further terrible confusion between the personal progress of the man, and his progress in relation to his incarnations. it cannot be to

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

se and purify water) under running water to remove any impurities introduced by the modern world. place it in the bottom of your jug or decanter* pour mineral water, from a sacred source if possible, into the jug. some practitioners, following the ancient celtic tradition, use water that has been boiled with nine quartz crystals added* leave this water out of doors in a circle of white flowers or blossoms for 24 hours, where it will absorb the complete light cycle. if the moon is not visible, because of clouds, burn a white candle or nightlight behind it* pass a twig from one of the protective trees, such as rowan, ash, palm, thorn or olive, over it nine times widdershins to remove any lingering negativity* finally, pass the twig over it nine times deosil to empower it, saying: water of th

ttributed with both fertility and healing powers. winter was finally dead at midnight on may eve, when cailleac bhuer, the old hag of winter, cast her staff under a holly bush and was turned to stone. she would be restored six months later on hallowe'en. young men and girls made love in the woods and fields on may eve to bring fertility to the land as well as themselves; they gathered flowers and blossoms from the magical hawthorn tree to decorate houses and to make into may baskets which were left as gifts on doorsteps. this custom lasted well into victorian times and is recalled in rudyard kilping's poem oak, ash and thorn, which begins: do not tell the priest our plight, for he would think it a sin, for we have been in the woods all night, bringing summer in. this echoes the woodland we

COLLIER IRENE CHINESE MYTHOLOGY

everal women (empresses) became extremely powerful after the death of their husbands, the emperors.2 although most gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibr

ater the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled up and

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ith moisture. it was a rose of distinctly blue-black color the like of which neither d esperance nor any of those assembled had seen. on june 28, 1890, an overpowering scent was followed by the appearance in a water carafe, which was previously prepared with sand and water, of a golden lily, a foot and a half taller than d esperance. from root to point it measured seven feet. it bore eleven large blossoms, and the flowers were perfect, five fully blown. after it was photographed by one professor boutleroff, yolande tried to take it back. her efforts of dematerialization were unsuccessful. yolande was in despair apports encyclopedia of occultism& parapsychology. 5th ed. 78 as.according to a message from walter, another control. she had gotten the plant on condition of returning it. walter g

e well of the stairs on to the flagstones in the hall of tweedale s house was found to be undamaged and still going. the precipitation is usually effected from the direction of the ceiling. catherine berry writes in her experiences in spiritualism: i saw coming from the ceiling, at the extreme end of the room, the branch of a tree about three feet in length. at the end was a large branch of white blossoms. i should perhaps say it appeared, in descending, like a flash of lightning. objects of unusual dimension and variety were apported at the millesimo castle seances with marquise centurione scotto and fabian rossi. they were too large to hide about anybody s person, a halberd over six feet long, a plant in its pot over four feet high, large pistols, and swords and dolls of great size. the

ome of this plant is india. it was produced for william oxley of manchester, and it lived for three months in his gardener s care. sitters frequently brought fern leaves and asked yolande to match them. she always complied. roses were produced from nothing and freely given away. yolande s last and greatest work was achieved on june 28, 1890, when she apported a seven-foot high golden lily with 11 blossoms. the feat was witnessed by professors boutlerof, fiedler, aksakof, and others. the power was not sufficient for its dematerialization (yolande insisted that the plant was borrowed and she had to return it, and she instructed the sitters to keep it in darkness. the lily remained in the house for eight days and then vanished in an instant, filling the room with an overpowering perfume. mate

om heaven; odysseus, to peer into the future, descended to hades in search of tiresias the soothsayer; archilles was made invulnerable by the waters of the styx. dedicated by immemorial belief, there were places where the visible spirits of the dead might be evoked and where men in curiosity, longing, or remorse strove to call back those who had passed beyond mortal ken. in march, when the spring blossoms appeared and covered the trees, the festival of the flowers was held at athens. the commemoration of the dead also occurred in the spring. it was thought that the spirits of the deceased rose from their graves and wandered about the familiar streets, striving to enter the dwellings of men and the temples of the gods but were shut out by the magic of branches of whitethorn, or by knotted r

(pseudonym of dr. roslyn d onston) a pupil of lord lytton) in borderland (april 1896) recounts miracles performed by jacob, such as growing bunches of ripe black grapes on a walking stick, thrusting a sword into a man s body without injury, and walking on water. some time later, interviewed by a member of the society for psychical research, jacob was quoted as saying that the growing of buds and blossoms on a walking stick was a trick with a prepared stick, and that pushing a sword into the body was only a matter of skill and knowledge, but that his walking on water was achieved by being supported in the air by his spirit guide, who also acted as a kind of astral postman, delivering messages over vast distances when needed. this last phenomenon is of particular interest considering that j

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f lilies of the valley, with soil attached, pure bells and delicate leaves. or violets appearing fresh and fragrant, after two and a half hours sitting.have all been received, when the medium s hands have been seen empty a second before, when no friends of his were in the sittings, and when no opportunity could have presented itself to conceal them that would not have resulted in broken stems and blossoms. however, the damage had been done to the medium s credibility. menger, howard (1922) one of the original flying saucer contactees of the 1950s, howard menger emerged in 1956 when he told his story to late-night radio talk show host long john nebel. three years later, his book from outer space to you appeared. menger told of contacts that began when he was only ten years old. the original

ced by mediums and makes the phrase the odor of sanctity appear in a new light. christian saints are said to exhale a sweet perfume which increases at death and may remain for weeks, months, or even years afterwards. when the body of st. casimir, patron of poland, was exhumed in 1603, 120 years after his death, it was found entire and exhaled a sweet smell. st. cajetan emitted the scent of orange blossoms, st. francis that of musk. other saints stated to have given forth fragrance include st. clare of ferriol (660 c.e, st. hermann of britanny (714 c.e) and st. patrick (461 c.e. some hindu yogis are credited with the ability to create perfumes by miraculous means. in his famous book bengal lancer (1930, f. yeats-brown described his encounter with a mahatma named babu bisudhanan dhan at puri

FAUST

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

ring s enlivening, lovely look; the valley s green with joys of hope; the winter old and weak ascends back to the rugged mountain slope. from there, as he flees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked humanity. now turn around and from this height, looking backward, townward see. forth from the cave-like, gloomy gate crowds a motley and swarming array. everyone suns himself gladly today. the risen lord they celebrate, for they themselves have now arisen from lowly houses mustiness, from handicraft s and factory s prison, from the roof and gables that o

of earth" and so on these rocky masses he goes skipping from one cornice to the other and around, as leaps a ball when it is struck. all at once, though, in the crevice of a rugged gorge he s vanished, and he now seems lost to us. the mother wails, the father comforts, anxiously i shrug my shoulders. but again now what a vision! are there treasures lying hid there? garments striped with broidered blossoms he has donned becomingly. from his arms are tassels waving, round his bosom flutter ribbons, in his hands the golden lyre; completely like a little phoebus, he steps boldly to the brink, then to the precipice. we marvel and the parents in their rapture clasp each other, heart to heart, for around his head what splendour! it is hard to say what glitters, is it gold-work or the flame of som

ent! shut your jaws and noses! you ve blown indeed too strongly at the roses. oh, that the proper measure you would ever learn! they shrivel- yes, they scorch, they char, they burn! with poisonous bright flames they re floating hither. stand fast against them and press close together! your strength dies out, your courage is all spent! a strange, voluptuous glow the devils scent. chorus of angels. blossoms ethereal, flamelets empyreal, love now are bearing they, bliss are preparing they, all hearts they sway. words of true charity in ether s clarity, bring hosts in verity infinite day. mephistopheles oh, curses, shame on such an idiot band! upon their heads the satans stand. head over heels fat ones are curving, plunging in hell ass-uppermost. so be your bath as hot as you re deserving! but

FREEMASON BLUEBOOK

emblem of human life. behold, how swiftly the sands run, and how rapidly our lives are drawing to a close! we cannot, without astonishment, behold the little particles which are contained in this machine, how they pass away almost imperceptibly, and yet, to our surprise, in the short space of an hour they are all exhausted. thus wastes man! today he puts forth the tender leaves of hope; tomorrow blossoms, and bears his blushing honors thick upon him; the next day comes a frost, which nips the shoot; and when he thinks his greatness is still aspiring, he falls like autumn leaves, to enrich our mother earth. the scythe is an emblem of time, which cuts the brittle thread of life and launches us into eternity. behold, what havoc the scythe of time makes among the human race; if by chance we s

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

peachable of witnesses. refined grace might be wanting, nay, it has often retired before us, and been washed out of remembrance; to the greeks apollo, pallas, aphrodite stood nearer, their life was brighter like their sky. yet fro and frouwa appear altogether as kind and loving deities, in wuotan i have produced the god of song, and as wish he may have been a god of longing and love. however many blossoms of our old mythology and poetry may lie undisclosed and withered, one thing will not escape the eye of a judge, that our poesy still has virgin forms and unlaboured adornment at her command, which, like certain plants, have disappeared from hotter climes. when the plastic and poetic arts have sprung out of a people's faith, they adorn and protect it by imperishable works; yet another fact

f a cock's stride every year (d. sag. no. 212. we saw how the tliunderholt, donar's priceless hammer, after plunging far into the ground, pushed its way up in seven yeai's (p. 179. at an appointed time the treasure is up, and waiting to be released; if then the required condition fails, it is snatched away into the depths once more. its neariug the surface is expressed by the phrase 'the treasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases every seven years, in some only every hundred, and that especially under a full moon, or

spirit quits the body, it takes the shape of a mouse, p. 1082. eaihijd is what the lettons call a fancied cure for headache: the sufferer is measured a few times round the head with the inner bark of the lime, and then has to craiul tjirougji tliis hast. we also find that through jtoles bored in this healing tree water is poured and drunk^ it partakes of angang, that the first three corn or sloe blossoms one sees in the year should furnish a remedy for fever. sup. t, 695. 718. 781. 1018; conf. the 2i grains of rye, p. 1164. at the vogelsberg gouty persons wear on the ring-finger of the right hand iro7i rings made out of 7iails on which men have hung themselves. gout-charms are worn on the breast, wrapt in unbleached linen, with flaxen threads without a knot. both fall under the head of am

had got into the shoe or cincture, and fell out when these were taken off. it is said also, if you have adder-herb about you, you will be pursued by adders till you have thrown it away. in some parts they call it walburgis-kraut. its slavic name is russ. pdporot, pol. paproc, 0. boh. paprnt, now papradj, kapradj, sloven, praprat ^raprot, lith. papartis, lett, papardi. woycicki 1, 94 also says it blossoms exactly at midnight of st john's eve, and it is a hard matter to get hold of the flower (kwiat paproci, for the picking is attended by storm and thunder; but whoever gets possession of it becomes rich, and can prophesy (see suppl. ohg. pipoz, artemisia (graff 3, 22, but misplaced and misspelt, mhg. hiboz (rhy. groz, ls. 2, 526; its corruption into our meaningless heifuss, nethl. hivoet, i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

loccenius s antiq. sueog. 1,3; it is not in the ed. of 1647, it may be in a later. afzelius 2, 147 has the story with this addition, that at the second stroke blood flowed from the root, the hewer then went home, and soon iell sick. tbees. 653 bo-trad, in dan. boe-tra (p. 509. under the lime-tree in the hero-book dwarfs love to haunt, and heroes fall into enchanted sleep: the sweet breath of its blossoms causes stupefaction, d. heldenb. 1871, 3, 14-5. 135 (see suppl. but elves in particular have not only single trees but whole orchards and groves assigned them, which they take pleasure in cultivating, witness laurin s rosegarden enclosed by a silken thread. in sweden they call these gardens elftrdd-gdrdar. the greek dryads x and hamadryads have their life linked to a tree, and as this wit

who can help remembering the on. heit strengja at yule-tide? when the heroes likewise chose their loved ones, e.g. in sasm. 146:i: hefiinn strengdi heit til svavo. 788 sqmmee and wintee. carriage, and beg for money. this girl, decked with flowers and ribbons, and named pinxterbloem, reminds us of the ancient god dess on her travels. the same pinxterbloem is a name for the iris pseudacorus, which blossoms at that very season; and the sword-lily is named after other deities beside iris (perunika, p. 183-4. on the zaterdag before pentecost, the boys go out early in the morning, and with great shouting and din awake the lazy sleepers, and tie a bundle of nettles at their door. both the day and the late sleeper are called luilap or luilak (sluggard. summer also had to be wakened, p. 765. every

HELENA BLAVATSKY NIGHTMARE TALES

the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldier's blade, assuring him it is in defence of his country. prompting each other to action, they defeat the enemy and cover themselves with glory and pride. they makethe haughty foe bite the dust at their feet in supreme humiliation. for this they are crowned by history withthe unfading laurels of valour, which are those of success. they ma

nfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be seared away, entreated, norpropitiated. health is a dewdrop that falls from the heavens to vivify the blossoms on earth, only during themorn. of life, its spring and summer. it has but a short duration and returns from whence it came- theinvisible realms. how oft'neath the bud that is brightest and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nsidering (the interchange of ideas between the higher ego and the lower self) harmonizes very well with the treatment of this world in which we live as a phenomenal world of illusion, the spiritual plane of nature being on the other hand the noumenal world or plane of reality. that region of nature in which, so to speak, the permanent soul is rooted is more real than that in which its transitory blossoms appear for a brief space to wither and fall to pieces, while the plant recovers energy for sending forth a fresh flower. supposing flowers only were perceptible to ordinary senses, and their roots existed in a state of nature intangible and invisible to us, philosophers in such a world who divined that there were such things as roots in another plane of existence would be apt to say of th

HP LOVECRAFT A DARK LORE

m rose great spectral things resembling calamites, whose bamboo-like trunks towered to fabulous heights. then there were tufted forms like fabulous cycads, and grotesque dark-green shrubs and trees of coniferous aspect. flowers were small, colourless, and unrecognizable, blooming in geometrical beds and at large among the greenery. in a few of the terrace and roof-top gardens were larger and more blossoms of most offensive contours and seeming to suggest artificial breeding. fungi of inconceivable size, outlines, and colours speckled the scene in patterns bespeaking some unknown but well-established horticultural tradition. in the larger gardens on the ground there seemed to be some attempt to preserve the irregularities of nature, but on the roofs there was more selectiveness, and more ev

help greatly to pull me together. besides, there was a strangely calming element of cosmic beauty in the hypnotic landscape through which we climbed and plunged fantastically. time had lost itself in the labyrinths behind, and around us stretched only the flowering waves of faery and the recaptured loveliness of vanished centuries- the hoary groves, the untainted pastures edged with gay autumnal blossoms, and at vast intervals the small brown farmsteads nestling amidst huge trees beneath vertical precipices of fragrant brier and meadow-grass. even the sunlight assumed a supernal glamour, as if some special atmosphere or exhalation mantled the whole region. i had seen nothing like it before save in the magic vistas that sometimes form the backgrounds of italian primitives. sodoma and leona

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ng meads of green and gardens of many hues, and spanned by a multitude of bridges. many were the waterfalls in their courses, and many were the hued lakelets into which they expanded. over the streams and lakelets rode white swans, whilst the music of rare birds chimed in with the melody of the waters. in ordered terraces rose the green banks, adorned here and there with bowers of vines and sweet blossoms, and seats and benches of marble and porphyry. and there were many small shrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the m

HP LOVECRAFT THE QUEST OF IRANON

n for a moment did iranon believe he had found those who thought and felt even as he, though the town was not a hundredth as fair as aira. when dawn came iranon looked about with dismay, for the domes of oonai were not golden in the sun, but grey and dismal. and the men of oonai were pale with revelling, and dull with wine, and unlike the radient men of aira. but because the people had thrown him blossoms and acclaimed his sings iranon stayed on, and with him romnod, who liked the revelry of the town and wore in his dark hair roses and myrtle. often at night iranon sang to the revellers, but he was always as before, crowned only in the vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal da

HP LOVECRAFT THE STREET

nd 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 stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar acco

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 stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. and the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other direct

HP LOVECRAFT THE WHITE SHIP

alk 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 eagerness to reach the scene. and the bearded man spoke no word, but watched me as we approached the lily-lined sho

for beyond each vista of beauty rises another more beautiful. over the countryside and amidst the splendor of cities can move at will the happy folk, of whom all are gifted with unmarred grace and unalloyed happiness. for the aeons that i dwelt there i wandered blissfully through gardens where quaint pagodas peep from pleasing clumps of bushes, and where the white walks are bordered with delicate blossoms. i climbed gentle hills from whose summits i could see entrancing panoramas of loveliness, 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

HP LOVECRAFT WHAT THE MOON BRINGS

seas of foliage that bring wild and many-coloured dreams. and as i walked by the shallow crystal stream i saw unwonted ripples tipped with yellow light, as if those placid waters were drawn on in resistless currents to strange oceans that are not in the world. silent and sparkling, bright and baleful, those moon-cursed waters hurried i knew not whither; whilst from the embowered banks white lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden ha

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

r kicks, and never, ever use the emotional bondage spell where there is little or no sexual compatibility, because you will be stuck with that person for ever. light three candles, one yellow, one orange, and, if you're really strong, one red. if you don't think you can handle it, use just an orange-red candle. surround a photograph of the love object with the three candles and forty-seven yellow blossoms. then say forty-seven times "we are one, we are one, we are one" and gaze at the photo for nine full minutes after you say this. then sip true love tea and ring a bell three times. if you really want to be tricky, you can take a few drops of your blood and drop it into his food. that's a cincher. if fooling around with candles makes you feel odd, consider this: millions and millions of pe

INITIATION INTO HERMETICS

you may add a drop of your blood or sperm, if possible both together. filter again and keep it in a cool dark place, ready to use. any fluid condenser prepared in this manner does not lose its efficacy even after several years. the condenser must be shaken each time you use it, and the bottle must be kept corked. in the same way you can prepare several universal condensers from chinese tea, lily blossoms (white are best, poplar leaves, alruance roots or mandrake, arnica montana, or acacia flowers. any simple fluid condenser prepared from one plant is sufficient for normal use such as influencing through the elements or developing the astral senses by means of fluid condensers. 7. the compound universal fluid condenser to achieve extremely strong accumulations of power or perform tasks tha

form tasks that are destined to produce not only a mental or astral influence but also a material one as well, for example creating elementaries, animation of paintings and other materialization phenomena, we use the compound fluid condenser consisting of the following herb extracts: archangelica officinalis (angelica, salvia officinalis (sage, line-tree flowers, cucumber skin, melon seed, acacia blossoms or leaves, chamomile flowers, lily flowers, leaves or roots, cinnamon flowers or bark, leaves of urtica dioica (nettle, leaves of mentha piperita (peppermint, poplar leaves, leaves or flowers of viola odorata (sweet violet, osier leaves or bark, green or dry tobacco. three kinds of preparation are important to know. the first and most simple is to put equal parts of the listed plants into

guard it. one operates in the same way with the other four special fluid condensers destined to influence by the elements. the necessary plants are: for the fire element: onion, garlic, pepper, mustard seed or powder. this fluid condenser must not come in contact with the body, especially the eyes, because of their sensitivity. for the air element: hazel nut, leaves or bark, juniper berries, rose blossoms or leaves, cherry bark or leaves. for the water element: oats or straw, rapeseed, eventually turnip, sugar beet, peony blossoms or leaves, cherry leaves or bark. for the earth element: parsley roots, leaves or seed, caraway seed, plantago leaves, carnation flower, or balm-mint. from the point of view of a layman the recipes quoted here will appear as a dreadful pell-mell, and from the pha

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ts our beloved order in the future; such the splendour that will transfigure the craft in the years that are to come, until within its temple walls once more is raised- not only in symbol but in actual fact- the ladder which stretches between earth and heaven, between men and the grand lodge above, to lead them from the darkness of the world to the fullness of light in god, to the rose which ever blossoms at the heart of the cross, to the blazing star whose shining brings peace and strength and blessing to all the worlds. transmutemini, transmutemini de lapidibus mortuis in lapides vivos philosophicos s. m. i. b. appendix i the degrees of the rite of perfection compared with those of the ancient and accepted scottish rite appendix i list of twenty five degrees worked by the council of empe

LIBER LIBERI VEL LAPIDIS LAZULI

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 the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16

LIBER LXVII THE SWORD OF SONG

h. let him aspire to knowledge, and the second step is under his feet. the rest lies with research. aum! i take my refuge holy in the light and peace of buddh. aum! i take my refuge, slowly working out his law of good. aum! i take my refuge lowly in his pitying brotherhood. 120 epilogue when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind.s cheek as it clusters from the hidden valley.s gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hus and cease

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

to the worshipful master and the junior and senior wardens of a masonic lodge. after wandering for hours through the intricate passageways, the candidate was ushered into the presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. this figure stood in the center of a great apartment roofed with shields. in the midst of the chamber stood a plant with seven blossoms, emblematic of the planers. in this room, which symbolized the house of the sir, or wisdom, the neophyte took his oath of secrecy and piety upon the naked blade of a sword. he drank the sanctified mead from a bowl made of a human skull and, having passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil th

inviolate throughout all ages. the vision of poimandres he committed to writing that all men desiring immortality might therein find the way. in concluding his exposition of the vision, hermes wrote "the sleep of the body is the sober watchfulness of the mind and the shutting of my eyes reveals the true light. my silence is filled with budding life and hope, and is full of good. my words are the blossoms of fruit of the tree of my soul. for this is the faithful account of what i received from my true mind, that is poimandres, the great dragon, the lord of the word, through whom i became inspired by god with the truth. since that day my mind has been ever with me and in my own soul it hath given birth to the word: the word is reason, and reason hath redeemed me. for which cause, with all m

this border represents the four elements; the creatures are elemental beings. according to another interpretation, the border represents the archetypal spheres, and in its frieze of composite figures are the patterns of those forms which in various combinations will subsequently manifest themselves in the material world. the four flowers at the corners of the table are those which, because their blossoms always face the sun and follow its course across the sky, are sacred emblems of that finer part of man's nature which delights in facing its creator. according to the secret doctrine of the chaldeans, the universe is divided into four states of being (planes or spheres: archetypal, intellectual, sidereal, and elemental. each of these reveals the others; the superior controlling the inferi

been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin and egyptian initiates, who undoubtedly understood the secret systems of spiritual culture whereby the latent centers of cosmic energy in man may be stimulated, employed the lotus blossoms to represent the spinning vortices of spiritual energy located at various points along the spinal column and called chakras, or whirling wheels, by the hindus. seven of these chakras are of prime importance and have their individual correspondences in the nerve ganglia and plexuses. according to the secret schools, the sacral ganglion is called the four-petaled lotus; the prostatic plexus

eage, from which practice has arisen the custom of terming such tables "family trees" p. 94 lotus are the keys to its symbolic import. a hint concerning the unfoldment of spiritual understanding according to the secret science of the mysteries is found in the story of aaron's rod that budded, and also in wagner's great opera, tannh user, where the budding staff of the pope signifies the unfolding blossoms upon the sacred rod of the mysteries--the spinal column. the rosicrucians used a garland of roses to signify the same spiritual vortices, which are referred to in the bible as the seven lamps of the candlestick and the seven churches of asia. in the 1642 edition of sir francis bacon's history of henry the seventh is a frontispiece showing lord bacon with rosicrucian roses for shoe buckles

the flower. the orientals also used the lotus plant to signify the growth of man through the three periods of human consciousness--ignorance, endeavor, and understanding. as the lotus exists in three elements (earth, water, and air) so man lives in three worlds--material, intellectual, and spiritual. as the plant, with its roots in the mud and the slime, grows upward through the water and finally blossoms forth in the light and air, so the spiritual growth of man is upward from the darkness of base action and desire into the light of truth and understanding, the water serving as a symbol of the everchanging world of illusion through which the soul must pass in its struggle to reach the state of spiritual illumination. the rose and its eastern equivalent, the lotus, like all beautiful flowe

t of truth and understanding, the water serving as a symbol of the everchanging world of illusion through which the soul must pass in its struggle to reach the state of spiritual illumination. the rose and its eastern equivalent, the lotus, like all beautiful flowers, represent spiritual unfoldment and attainment: hence, the eastern deities are often shown seated upon the open petals of the lotus blossoms. the lotus was also a universal motif in egyptian art and architecture. the roofs of many temples were upheld by lotus columns, signifying the eternal wisdom; and the lotus-headed scepter--symbolic of selfunfoldment and divine prerogative--was often carried in religious processions. when the flower had nine petals, it was symbolic of man; when twelve, of the universe and the gods; when se

ots, deeply imbedded in the dark earth, are symbolic of divine nutriment; and its multiplicity of branches spreading from the central trunk represent the infinity of universal effects dependent upon a single cause. the tree has also been accepted as symbolic of the microcosm, that is, man. according to the esoteric doctrine, man first exists potentially within the body of the world-tree and later blossoms forth into objective manifestation upon its branches. according to an early greek mystery myth, the god zeus fabricated the third race of men from ash trees. the serpent so often shown wound around the trunk of the tree usually signifies the mind--the power of thought--and is the eternal tempter or urge which leads all rational creatures to the ultimate discovery of reality and thus overt

ion could not be divulged. it was termed by the cabiri "the forbidden secret" many greek gods and goddesses are depicted holding the fruit or flower of the pomegranate in their hands, evidently to signify that they are givers of life and plenty. pomegranate capitals were placed upon the pillars of jachin and boaz standing in front of king solomon's temple; and by the order of jehovah, pomegranate blossoms were embroidered upon the bottom of the high priest's ephod. strong wine made from the juice of the grape was looked upon as symbolic of the false life and false light of the universe, for it was produced by a false process--artificial fermentation. the rational faculties are clouded by strong drink, and the animal nature, liberated from bondage, controls the individual--facts which neces

ds, with which early mariners peopled the seven seas. belief in the existence of these creatures, the upper half of their bodies human in form and the lower half fishlike, may have been inspired by flocks of penguins seen at great distance, or possibly seals. in medi val descriptions of mermaids, it was also stated that their hair was green like seaweed and that they wore wreaths twisted from the blossoms of subaqueous plants and sea anemones. p. 108 and have sight and bearing and smell, and all the other senses, in far greater perfection, in the same degree that air is purer than water or the ether than air. also they have temples and sacred places in which the gods really dwell, and they hear their voices and receive their answers, and are conscious of them and hold converse with them, a

manifested in the tangible created universe through twelve individualized channels. the secret doctrine also caught the priests that the jewels represented centers of life within their own constitutions, which when unfolded according to the esoteric instructions of the temple, were capable of absorbing into themselves and radiating forth again the divine light of the deity (the east indian lotus blossoms have a similar meaning) the rabbis have taught that each twisted linen thread used in weaving the tabernacle curtains and ornamentations consisted of twenty-four separate strands, reminding the discerning that the experience, gained during the twenty-four hours of the day (symbolized in masonry by the twenty-four-inch rule) becomes the threads from which are woven the garments of glory. t

ch through the museums and library collections of germany has failed to reveal any item of even a similar character" in addition to the 26 leaves here reproduced there are ten bottles or retorts, each half filled with varicolored substances. these bottles can be so easily described that it is unnecessary to reproduce them. the first bottle (from the mouth of which issues a golden shrub with three blossoms) contains a bluishgray liquid, the entire figure being called "our quicksilver" under the vessel is a verse containing the significant words "he will have white garments for black and then red" the second bottle (from the neck of which rise four golden flowers) also contains the bluish-gray substance termed quicksilver. below the bottle is the admonition to "make spirit of the body and gr

ords "draw out sorerem] in the bottom" below the pool which the man on the left is stirring appears the simple statement "our healing water" the faces of the four men are extremely well drawn. click to enlarge leaf 8. under the sun, moon, and mercury are the words three and one, an inference that the three are one. the words under the flower stems read "whiteness forty days after ashes" under the blossoms is written (left "minor time of the stone (right "the selected red" between the arms of the central figure appears "let one pound of mercury be placed" to the left is written "if you who read shall have known this figure, you will possess the whole science of the stone; to the right "and if you do not acknowledge it, you will be stiff-necked and dull" above the sun is the word father; abo

, who thereupon ceased attacking them. they then turned their attention to the second and most difficult part of the test: the production of four vases of the rarest flowers but which they were not permitted to leave the temple to gather. unable to pass the guards, the two young men secured the assistance of the ants. these tiny creatures, crawling into the gardens of the temple, brought back the blossoms so that by morning the vases were filled. when hunahpu and xbalanque presented the flowers to the twelve princes, the latter, in amazement, recognized the blossoms as having been filched from their own private gardens. in consternation, the princes of xibalba then counseled together how they could destroy the intrepid neophytes and forthwith prepared for them the next ordeal. for their fo

MASTERING WITCHCRAFT

act 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 operations either, for the force invoked is

ingredients should be kept extremely well-guarded and labelled, however, and never under any circumstances be administered orally as a philter; they can be highly poisonous and the effects extremely nasty. i have listed them accordingly. useful sachet powder ingredients lavender vervain orris root("love" or iris root) balm (melissa officinalis) rue (use for a clear head in love matters) hawthorn blossoms periwinkle blossoms (virica major and minor) yarrow (potency lasts seven years- good for marriages) dragon's blood reed (more traditional to the united states, brings back straying lovers) mandrake root (bryonia dioica. don't eat this. highly suitable for cernunnos magic) olive leaves (calming of strife) cowslip flowers satyrion root (any type of orchid. not advisable to eat. highly suita

and minor) yarrow (potency lasts seven years- good for marriages) dragon's blood reed (more traditional to the united states, brings back straying lovers) mandrake root (bryonia dioica. don't eat this. highly suitable for cernunnos magic) olive leaves (calming of strife) cowslip flowers satyrion root (any type of orchid. not advisable to eat. highly suitable for cernunnos magic) myrtle leaves or blossoms balm of gilead buds meadowsweet (filipendula ulmarid) jasmine blossoms violet petals bergamot lignum aloes sandalwood marigold southernwood (artemesia abrotanum, or "lad's love) most of these herbs can be bought from any shop which specializes in herbal medicines or botanicals. make sure the herbs are unadulterated though; many shops try to get away with tricks like substituting bay for m

y be used singly or in combination in saturnian hex powders or sachets, designed to bring inertia or restriction of some sort. similarly the following "simples" may also be used: pulverized myrrh wood black poppy seeds "holda" berries, leaves, and flowers (elderberry or sambucus nigra) rue (ruta graveolens- edible but bitter bitter aloes sourgrass (sorrel- rumex acetosa (edible but sour) hawthorn blossoms (crataegus oxyacanthus) periwinkle blossoms (vinca major or minor) pulverized juniper wood and berries (juniperus communis) pulverized yew wood and berries (taxus baccata) felonwort (bittersweet or woody nightshade- solarium dulcamara- poisonous) dwale (deadly nightshade, devil's herb- atropa belladonna- poisonous) enchanter's nightshade (circaea lutetiana- poisonous) twilight sleep (henb

MORALS AND DOGMA

ial spring swells forth the stream, to quicken the meadow with new access of green, and perfect beauty bursting into bloom. thus masonry does the work it was meant to do. the mason does not sigh and weep, and make grimaces. he lives right on. if his life is, as whose is not, marked with errors, and with sins, he ploughs over the barren spot with his remorse, sows with new seed, and the old desert blossoms like a rose. he is not confined to set forms of thought, of action, or of feeling. he accepts what his mind regards as true, what his conscience decides is right, what his heart deems generous and noble; and all else he puts far from him. though the ancient and the honorable of the earth bid him bow down to them, his stubborn knees bend only at the bidding of his manly soul. his masonry i

the rainy hyades and the twin triones, and orion cinctured with gold. taurus was the prince and leader of the celestial host for more than two thousand years; and when his head set with the sun about the last of may, the scorpion was seen to rise in the southeast. the pleiades were sometimes called _vergili_ or the virgins of spring; because the sun entered this cluster of stars in the season of blossoms. their syrian name was _succoth_ or _succothbeneth_ derived from a chaldean word signifying to _speculate_ or _observe_ the _hyades_ are five stars in the form of a v, 11 southeast of the pleiades. the greeks counted them as seven. when the vernal equinox was in taurus, aldebar n led up the starry host; and as he rose in the east, aries was about 27 high. when he was close upon the meridi

ers. their number corresponds with that of the pleiades and hyades in taurus, among which stars the sun was found when light began to prevail over darkness, and the mysteries were held. these stars, we have shown, received early and particular attention from the astronomers and poets. the pleiades were the stars of the ocean to the benighted mariner; the virgins of spring, heralding the season of blossoms. as six pleiades only are now visible, the number twelve may have been obtained by them, with aldebaran, and five far more brilliant stars than any other of the hyades, in the same region of the heavens, and which were always spoken of in connection with the pleiades; the three kings in the belt of orion, and bellatrix and betelgueux on his shoulders; brightest of the flashing starry host

en. science has its new testament; and the beatitudes of philosophy are profoundly touching. an undevout astronomer is mad. familiarity with the grass and the trees teaches us deeper lessons of love and trust than we can glean from the writings of f n lon and augustine. the great bible of god is ever open before mankind. the eternal flowers of heaven seem to shed sweet influence on the perishable blossoms of the earth. the great sermon of jesus was preached on a mountain, which preached to him as he did to the people, and his figures of speech were first natural figures of fact. if to-morrow i am to perish utterly, then i shall only take counsel for to-day, and ask for qualities which last no longer. my fathers will be to me only as the ground out of which my bread-corn is grown; dead, the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ir. demeter, as the wife of zeus, became the mother of persephone (proserpine, to whom she was so tenderly attached that her whole life was bound up in her, and she knew no happiness except in her society. one day, however, whilst persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the

efinement and beauty; for which reason they are always regarded as the friends of the muses, with whom they lived on mount olympus. their special function was to act, in conjunction with the seasons, as attendants upon aphrodite, whom they adorned with wreaths of flowers, and she emerges from their hands like the queen of spring, perfumed with the odour of roses and violets, and all sweet-scented blossoms. the graces are frequently seen in attendance on other divinities; thus they carry music for apollo, myrtles for aphrodite &c, and frequently accompany the muses, eros, or dionysus. hora (seasons. closely allied to the graces were the hora, or seasons, who were also represented as three beautiful maidens, daughters of zeus and themis. their names were eunomia, dice, and irene. it may appe

m with the knowledge of past and future [180]events, which enabled him to adopt the wisest measures for the welfare of his subjects, and it is on this account that janus is represented with two faces looking in opposite directions, the one to the past, the other to the future. flora. flora was the goddess of flowers, and was regarded as a beneficent power, who watched over and protected the early blossoms. she was held in the highest estimation by the romans, and a festival, called the floralia, was celebrated in her honour from the 28th of april to the 1st of may. this festival was a season of universal merriment, in which flowers were used profusely in adorning houses, streets &c, and were worn by young girls in their hair. flora, who typified the season of spring, is generally represent

r woods or streams, but loves her gardens and the boughs that bear the thriving fruit. page 211 pomona, who typifies autumn, is represented as a lovely maiden, laden with branches of fruit-trees [181] vertumnus. vertumnus was the god of garden and field produce. he personifies the change of seasons, and that process of transformation in nature by means of which the leaf-buds become developed into blossoms, and the blossoms into fruit. the change of seasons is symbolized in a myth which represents vertumnus as metamorphosing himself into a variety of different forms in order to gain the affection of pomona, who so loved her vocation that she abjured all thoughts of marriage. he first appears to her as a ploughman, typifying spring; then as a reaper, to represent summer; afterwards as a vine

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

church we (which) in ye true spiritwal church. q (what signifies) the ark of the covenant? a. it represents as weel our saviour christ as ye hearts of ye faithfull for in christs breast was ye doctrine both of law& gospel so is in ye faithfull though not in ye measure he was ye true manna yt descended to give life to ye world ye table of ye law move us to love& obedience aarons rod flowrishing wt blossoms signifies ye swetnes of ye gospel& ye glory of our high priest jesus christ of whome aaron was a figure. the entire medieval christian doctrine can be found reinforced in this text: the immanence of god in man, the realization of the law by the incarnation of christ, the construction within man of god's true temple by obedience to the law and by love, the symbolic figure from the hebrew s

numerous in the twelfth and thirteenth centuries and can be found in stained glass (for example, in chartres, saint denis, le mans, and sainte chapelle) and in the archivolts of portals (in senlis, mantes, laon, chartres, amiens. starting at the end of the thirteenth century, the virgin began appearing at the top of the tree, holding the infant jesus in her arms. she is the rose, the flower that blossoms at the tip of the stem. how illuminating and eloquent hiram's legend becomes when placed alongside christ's ascension, which was so often celebrated by stone sculptors, masons, and carpenters. all the prophets and seers of israel, all those heralds of christ, all those figures who gravitated around the scriptures and the apocrypha and oral tradition or the books of legends such as jacques

PHILIP NEIL MYTHS LEGENDS EXPLAINED

t to find more of the immortal elixir (also called soma. cosmic ocean in the beginning, according to the holy book rig veda, there was neither being nor non-being, just darkness swathed in darkness. this is usually described as a primal ocean, on which the world egg floated. gifts of the ocean the ocean yielded many gifts including the sacred parijati tree, which perfumed the whole world with its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

mbrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of th

ickal technology. no organized body of magickal practice is more geared to the neophyte than that of the golden dawn. only franz bardon comes near in completeness and many find his works impenetrable and filled with blinds. in many ways the g.d. practices and exercises are like the "forms" of tai chi and other martial arts. as the student masters the outer forms the inner energy and understanding blossoms within her. this is one meaning behind the aphorism "the rituals shall be half known and half concealed (al i, 34) this factor of having to master the forms before they are truly useful has been pointed to as evidence thit the system is contrived. his and the apa;ently unsupportable overlays of one subsystem on top of another that mathers and crowley et a1 built into the atkibutional tabi

RUBY TABLET OF SET

h themselves may or may not be desirable. the progressive current of the world was then taken to a point at which all that had taken place before it had no choice but to remanifest itself in the new aeon of harwer. there is a lesson in all that. it is not possible to foresee the future, but perhaps none of us should find ourselves unduly surprised or shocked when all we have been to date suddenly blossoms in strange and unexpected ways. trump xvii the star as its name says, atu xvii abounds with starry objects, all as beautiful in form as the hight sky. nuit is assigned as "our lady of the stars" by dclxvi, a not inappropriate title considering her association with darkness. nor is the remark about manifestation out of order. there must be manifestation before the individual can remanifest

it, taking the initiative for self-realization, is an example of how a setian can blend what is enjoyed from the right hand path while maintaining the identifying characteristic of the black magician, namely the emphasis on self and xeper. the recipe for the incense for this working, an incense "to encourage fresh resolve and peace of mind for choices made" is as follows: 2 teaspoons of lavender blossoms 2 teaspoons of crushed fenugreek seed 3 tablespoons of gum benzoin powder 20 drops of cinnamon oil 30 drops of sandalwood oil place the first two ingredients in a bowl or mortar, and grind well for a minute or two. add the benzoin, and grind another minute. add the cinnamon oil, and stir well with a small spoon (demitasse or baby spoons are perfect. then add the sandalwood oil and mix aga

SAPPHIRE TABLE OF SET MAIN

ell. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in m

SAPPHIRE TABLET OF SET

ell. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in m

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hib section 01 jup part 002 some sing that he watches over us, face to face, ever-present. there is no shortage of those who preach and teach. millions upon millions offer millions of sermons and stories. the great giver keeps on giving, while those who receive grow weary of receiving. throughout the ages, consumers consume. the commander, by his command, leads us to walk on the path. o nanak, he blossoms forth, carefree and untroubled. true is the master, true is his name speak it with infinite love. people beg and pray, give to us, give to us, and the great giver gives his gifts. so what offering can we place before him, by which we might see the darbaar of his court? what words can we speak to evoke his love? in the amrit vaylaa, the ambrosial hours before dawn, chant the true name, and

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with constancy and arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, e

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

the basic methods of extracting the useful elements from most plants. be sure that you are using the correct plant and then the proper part of that plant. beware, for both medicine and poison may be extracted from one plant. for example, most people can eat tomatoes, but the stems and green parts are a deadly poison. know what you are doing before you do it! infusions herbal plant green parts and blossoms: for those herbs that are most potent when steeped into tea, simply follow this procedure: dissolve from one half to one ounce of the crushed or bruised herb in a pint of boiling water. cover and allow to stand for 20 min. strain and drink as directed. often, sugar, honey, mint, anise, fennel, or other flavoring will improve or mask the taste. decoctions plant roots, wood, bark, and seeds

SINISTER TAROT

illment. sadness and wisdom and creativity through loss xvii the blue statue his red eyes survey the maze bringer of wisdom the perfect child and the tetrahedron bathing hair in the dark pool successor star- nemicu the maturity and bringing to fulfillment of that promise re-presented by atus vi and viii. knowledge of identity, of wyrd and what needs to be done. a coming of age; the seed of change blossoms. domination: the successful establishment of a causal structure; a process, the effects of which are irreversible once the cause is triumphant on whatever level. the beginnings of imperium. xviii a frog reveals human heads within its mouth furrowed white fields white, snow laden trees her face, caught by the moon; her eyes come to know the pool, take the spiral staircase to the blue room

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ld of a day" answered zanoni, mournfully "have i not told thee the error of our knowledge was the forgetfulness of the desires and passions which the spirit never can wholly and permanently conquer while this matter cloaks it? canst thou think that it is no sorrow, either to reject all human ties, all friendship, and all love, or to see, day after day, friendship and love wither from our life, as blossoms from the stem? canst thou wonder how, with the power to live while the world shall last, ere even our ordinary date be finished we yet may prefer to die? wonder rather that there are two who have clung so faithfully to earth! me, i confess, that earth can enamour yet. attaining to the last secret while youth was in its bloom, youth still colours all around me with its own luxuriant beauty

the floor. his power, his arts were gone; but the mystery and the spell known to her simple heart did not desert her in the hours of trial and despair. when science falls as a firework from the sky it would invade; when genius withers as a flower in the breath of the icy charnel, the hope of a child-like soul wraps the air in light, and the innocence of unquestioning belief covers the grave with blossoms. in the farthest corner of the cell she knelt; and the infant, as if to imitate what it could not comprehend, bent its little limbs, and bowed its smiling face, and knelt with her also, by her side. he stood and gazed upon them as the light of the lamp fell calmly on their forms. it fell over those clouds of golden hair, dishevelled, parted, thrown back from the rapt, candid brow; the dar

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the fourth hour of the night and the eighth hour of the day, with the image of the heart of the gods, coming forth from the night into day.87 this shows that in the world of eternal order, one s eternal nature becomes osiris; after the name osiris stands the personal name of the deceased. moreover, the one being united with eternity designates himself osiris: i am the osiris n. growing under the blossoms of the fig tree is the name of osiris n.88 88 christianity as mystical fact he has become an osiris. yet being an osiris is nothing but the final, perfected stage of human life and development. it is clear in this context that even osiris in his cosmic role as a judge is no more than a man who has attained to the stage of perfected existence. the difference between human existence and div

THE GOD OF THE WITCHES

losely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present day is due to the iron-bound prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardly be an alarming experience for a mortal to meet a fairy, a creature he could crush betweenhis finger and thumb. why then were our ancestors so afraid of fairies? the horror and fear of them is seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror i

THE MAGICIAN S KABBALAH

phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the wa

THE TAROT OF C C ZAIN

tar of eight rays in the center of which is a white trine with point upward joined at its base to a black trine with its point downward. this star is surrounded by seven other stars. it hovers over a nude young girl who has one foot upon the sea and one foot upon the land, and who pours the fluid of universal life from two cups, one of gold, the other of silver. near the girl is a flower of three blossoms, and above the upper one a butterfly opens its wings. this young girl is the emblem of truth. she is nude, signifying that truth can be perceived only when stripped of the preconceived ideas and dogmatic opinions with which it has been clothed by the artificialities of civilization. she rests partly upon the land and partly upon the sea to denote that truth is dual, the truth of reality a

ts, to signify that man should recognize the nature of its influence and realize how to direct it into channels of his own choosing. the two trines of the larger star symbolize the hermetic axiom "as it is below, so it is above" and reveal that evolution implies a preceding involution. it also indicates the necessity of experiences with both good and evil for soul progression. the flower of three blossoms represents the three planes of existence from which the soul sips the nectar of wisdom, gaining thereby the strength to attain immortality, symbolized by the butterfly. the moon--arcanum xviii. in divination, arcanum xviii is deception, false friends, or secret foes. arcanum xviii is figured by two pyramids at the edge of a road. the moon above, half obscured by clouds, sheds a pale twili

ortunities for family life and other experiences on the next plane, the total ensemble symbolizing this entering into a new and active life in a realm above matter. the adept--arcanum xxi. in divination, arcanum xxi may be read as success or attainment. arcanum xxi is figured by a kneeling young girl playing on a harp of three strings. above is a wreath of twelve flowers, each flower having three blossoms. at each of the four angles of the wreath is a head; the two below being the head of an eagle and the head of a bull, the two above being the head of a lion and the head of a man. the man's head has the sacred serpent at its brow to indicate mental fertility. in the center of the wreath is a phallus and a yoni conjoined. this sacred lingha is soaring upward through the wreath, sustained b

ly clothed to indicate simplicity of living and moderation in desires. she kneels as she plays the harp to indicate absolute devotion to the higher laws, and prayerful aspirations to live a spiritual life. the harp has three strings, signifying harmony of body, intellect and emotions. the twelve flowers of the wreath above are the twelve zodiacal signs in which all experience is gained. the three blossoms of each flower indicate that both souls, as represented joined in the winged linga, have garnered the flowers of zodiacal experience on all planes, physical, astral and spiritual. the head of the lion signifies the creative forces of the solar sign, leo, and the courage which is necessary to all real attainment. the head of the bull represents the fructifying agent of nature and points ou

across the spaces and the development of exchanging lines of force, which lead to this ineffable union. this harmonious reverberation of soul to soul is symbolized by the harp of three strings, for the union embraces all three planes. strength depends upon harmony, and the music of their souls sounding across the spaces endows both with a hitherto unknown power to overcome obstacles, to gain the blossoms of experience on all three planes, as signified by the three flowers related to each of the 12 zodiacal signs. as a whole the ensemble signifies the attainment of adeptship while on earth, and the crown of angelhood that awaits such perfect human beings when they have passed from the physical and function in the sublime vistas of the future. the materialist--arcanum xxii or 0. in divinati

THE HOLY BIBLE KING JAMES VERSION

dly to day? 40:8 and they said unto him, we have dreamed a dream, and [there is] no interpreter of it. and joseph said unto them [do] not interpretations [belong] to god? tell me [them] i pray you. 40:9 and the chief butler told his dream to joseph, and said to him, in my dream, behold, a vine [was] before me; 40:10 and in the vine [were] three branches: and it [was] as though it budded [and] her blossoms shot forth; and the clusters thereof brought forth ripe grapes: 40:11 and pharaoh s cup [was] in my hand: and i took the grapes, and pressed them into pharaoh s cup, and i gave the cup into pharaoh s hand. 40:12 and joseph said unto him, this [is] the interpretation of it: the three branches [are] three days: 40:13 yet within three days shall pharaoh lift up thine head, and restore thee u

a rod apiece, for each prince one, according to their fathers houses [even] twelve rods: and the rod of aaron [was] among their rods. 17:7 and moses laid up the rods before the lord in the tabernacle of witness. 17:8 and it came to pass, that on the morrow moses went into the tabernacle of witness; and, behold, the rod of aaron for the house of levi was budded, and brought forth buds, and bloomed blossoms, and yielded numbers page 90 almonds. 17:9 and moses brought out all the rods from before the lord unto all the children of israel: and they looked, and took every man his rod. 17:10 and the lord said unto moses, bring aaron s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. 17:11 and mos

WICCA EIGHT SABBATS OF WITCHCRAFT

ges are so dramatic and majestic* and little sir john in the nut-brown bowl- and he's brandy in the glass, and little sir john in the nut-brown bowl proved the strongest man at last* t h e d e a t h o f l l e w a seasonal interpretation= by mike nichols* not of father, nor of mother was my blood, was my body. i was spellbound by gwydion, prime enchanter of the britons, when he formed me from nine blossoms-'hanes blodeuwedd' r. graves, trans. eight sabbats of witchcraft get any book for free on: www.abika.com 31* in most pagan cultures, the sun god is seen as split between two rival personalities: the god of light and his twin, his 'weird, his 'other self, the god of darkness. they are gawain and the green knight, gwyn and gwythyr, llew and goronwy, lugh and balor, balan and balin, the holl

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

reshes the thirsty earth and waters the herbs. grasses and shrubs absorb the water of one essence which issues from the cloud according to their faculty and reach. and all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily. the great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own faculty, reach, and their particular nature of the germ; still the water emitted (from the cloud) is of but one essence. in the same way the buddha comes into the world like a raincloud, and, once born, he, the world s lord, speaks and shows the real course of life. and the great seer, honoured in the world, including the go

ch according to his faculty take to heart this wellspoken law that is one in its essence. even as all grasses and shrubs, as well as plants of middle size, trees and great trees a at the time of rain look bright in all quarters; so it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. so then is the preaching of the law like the water poured out by the cloud everywhere alike; by which plants and men thrive, endless (and eternal) blossoms (are produced. selections from h. kern. saddharma-pundarika or the lotus of the true law. new york, dover (t1065, 1963* p. 122. 234 *h. kern s translation is originally vol. xxi of the sacred bo

pped and the sea became flat calm. the milesians sailed on and despite some losses, landed finally at inber colptha. there amergin, the druid, spoke this rhapsody: i am the wind upon the sea, i am a wave upon the ocean, i am the sound of the sea, i am a stag of seven points, i am a bull of seven fights, i am a bull a cliff, i am a hawk upon a cliff, i am a teardrop of the sun, i am the fairest of blossoms, i am a boar of boldness, i am a salmon in a pool, i am a lake on a plain, i am a word of skill, i am a battle-waging spear of spoil, i am a god who fashions fire in the mind. who but i knows the secrets of the stone door? who has seven times sought the places of peace? who, save i, knows the ages of the moon, the place and time the sun sets? who calls the kine from tethra s house, and se

e the woman had come, since the ramparts were closed. this is the beginning of the story. one day, in the neighborhood, of his stronghold, bran went about alone, when he heard music behind him. as often as he looked back, twas still behind him the music was. at last he fell asleep at the music, such was its sweetness when he awoke from his asleep, he saw close by him a branch of silver with white blossoms, nor was it easy to distinguish its bloom from the branch. then bran took the branch in his hand to his royal house. when the hosts were in the royal house, they saw a woman in strange raiment therein. twas then she sang the fifty quatrains to bran, while the host heard her, and all beheld the woman. and she said: a branch of the apple-tree from emne i bring, like those one knows; twigs o

bloom from the branch. then bran took the branch in his hand to his royal house. when the hosts were in the royal house, they saw a woman in strange raiment therein. twas then she sang the fifty quatrains to bran, while the host heard her, and all beheld the woman. and she said: a branch of the apple-tree from emne i bring, like those one knows; twigs of white silver are on it, crystal brows with blossoms. there is a distant isle, around which sea-horses glisten: a fair course against the white-swelling surge, four pillars uphold it. a delight of the eyes, a glorious range, is the plain on which the hosts hold games: coracle contends against chariot in the southern plain of white silver. pillars of white bronze under it glittering through beautiful ages. lovely land throughout the world s

stant isle, around which sea-horses glisten: a fair course against the white-swelling surge, four pillars uphold it. a delight of the eyes, a glorious range, is the plain on which the hosts hold games: coracle contends against chariot in the southern plain of white silver. pillars of white bronze under it glittering through beautiful ages. lovely land throughout the world s age, on which the many blossoms drop. an ancient tree there is with blossoms, on which birds call the canonical hours. tis in harmony it is their wont to call together every hour. splendors of every color glisten throughout the gentle-voiced plains. joy is known, ranked around music, in southern white-silver plain. unknown is wailing or treachery in the familiar cultivated land, there is nothing rough or harsh, but swee

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