Michael Wynn's Occult Reference Library
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BOOK OF BARUCH

r we are but a few left among the heathen, where thou hast scattered us. 14 hear our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not mak

oeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying, 21 thus saith the lord, bow down your shoulders to serve the king of babylon: so shall ye remain in the land that i gave unto your fathers. 22 but if ye will not hear the voice of the lord, to serve the king of babylon, 23 i will cause to cease out of the cites of judah, and from without jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall

0 0

office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turn

walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystic

the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, an

rom this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the uni

0 0 INITIATION CEREMONY

tween pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge my

signs, grip and token, grand word and password for the present time for this grade. firstly, advance your left foot about six inches: this is called the step of the grade. the sign is two-fold; the saluting sign and sign of silence. the first should always be answered by the second. the saluting sign is given by thrusting both arms horizontally forward, palms downwards, as if groping your way and bow your head. it alludes to your condition in a state of darkness unillumined by the lamp of occult knowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manne

1 10 INITIATION CEREMONY

ts out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

f ir fuoz, ms. 1, 54^ buten sich (bowed) weiuende uf sinen vuoz, greg. 355. neig im nider uf die hant, dietr. 55^ these passages show that peoj)le fell before the feet, and at the feet, of him who was to be reverenced: wilt fallan te minun fotun, bedos te minun barma, hel. 33, 7. sich bot ze tal (bowed to the ground) gein sinen fiiezen nieder, wh. 463, 2 an 0, boh. song has' sie idanieti bohu' to bow before god, koniginh. hs. 72; but the same has also the un- teutonic' se hiti lo celo prede bohy' to beat one's brow before god^ uncovering the head (see suppl) certainly was from of old a token of respect with our ancestors, which, like bowing, was shown to deity as well as to kings and chiefs. perhaps the priests, at least those of the goths, formed an exception to this, as their name pileat

in animis sedere nostris, ssem. 113, just as christians pray the holy ghost to descend: in herzen unsen sdzi, 0. iv. 5, 30 (see suppl. christians at prayer or confession looked toward the uast, and lifted up their arms (bingham lib. xi. cap. 7, ed. hal. 3, 273; and so we read in the kristinbalkr of the- old gulathing law' ver skulum mta austr, oc bisja til ens helga krists ars ok frisar' we must bow east, and pray the holy christ for plenty and peace (conf. syntagma de baptismo p. 65; in the waltharius 1159: contra orientalem prostratus corpore partem precatur; in as. formulas: edstiveard ic stande; and in troj. 9298. 9642: keret inch gen orient. the heathens, on the contrary, in praying and sacrificing, looked north- vm7'ds: horfa (turn) i nord'r, fornm. sog. 11, 134. leit (looked) i nor

ing and weaving (see suppl. 263 goddesses. wliom the eomans identified with isis may not at least one of her secondary names have been holda? the name has a purely teutonic meaning, and is firmly grounded in the living traditions of our people to this day. holda is the kind, benignant, merciful goddess or lady, from hold (propitius, goth. hul]?s (luke 18, 13; root, liil ?an hal? hul];un, to bend, bow, on. hollr; the gothic form of it would be hulpo. for the opposite notion of a malignant diabolic being, ulphilas employs both the fem. unhtdpo and the masc. unlmdjja, from which i infer a hulpa by the side of hulpd: one more confirmation of the double sex running through the idea of these divinities. it is true, such a by-name could be shared by several gods or spirits. notker in the capella

ght move, on earth, through air or in water, their walk and tread, their riding and driving is represented as so vehement, that it produces a loud noise, and the din of the elements is explained by it. the driving of zeus or thorr awakens thunder in the clouds; mountains and forests tremble beneath poseidon's tread, ii. 13, 18; when apollo lets himself down from the heights of olympus, arrows and bow clatter (ekxay^av) on his shoulder 1, 44, betvr) se kxajyr] yiver' dpyupeoio ^lolo, dreadful was the twang of his silver bow 1, 49. in the lays of the edda this stirring up of nature is described in exactly the same way, while the as. and ohg. writings, owing to the earlier extinction of heathen notions, have preserved no traces of it' framm reis osinn, foldvegr dundi' forth rode 0, earth's \v

eafn' egil den traf^ fende' but this was merely guessed from the incidents of the story. arrow is not 61, but or; orentil on the contrary, eigil's son, does seem to have been named from the arrow. eigil. toki. iiemixg. tell. 381 after the shot behaved like a hero in the sea-storm. the icelanders too, particularly the lonisvikinga saga, relate the deeds of this rdlnatoki, but not the shot from the bow, though they agree with saxo in making harald fall at last by toki's shaft, tiie king's death by the marksman's hand is historical (a.d, 992, the shot at the apple mythical, having gathered round the narrative out of an older tradition, which we must presume to have been in existence in the 10- 11th centuries. to the norwegian saga of olaf the saint(-j-looo, it has attached itself another way:

afterwards, the legend was transferred to a hemming wolf, or von wulfen, of wewelshet in the wilstermarsch of holstein, where the elbe empties itself into the sea. hemming wolf had sided with count gerhard in 1472, and was banished by king christian. the folk-tale makesthe king do the same as harald, and hemming as toko; an old painting of wewelsflet church represents the archer on a meadow with bow unbent, in the distance a boy with the apple on his head, the arrow passes through the middle of the apple, but the archer lias a second between his teeth, and betwixt him and the boy stands a wolf, perhaps to express that hemming after his bold answer was declared a wolf's head^ most appropriately did the mythus rear its head on the emancipated soil of switzerland: in 1307, it is said, wilhel

tives, norse and german, we have also an old english one to shew in the northumbrian ballad of the three merry men, adam bell, clym of the clough, and william of cloudesle; this last, whose christian name, like the surname of the first, reminds one of tell, offers in the king's presence to set an apple on the head of his son, seven years old, and shoot it off at 120 paces. the arrow sped from the bow, and cleft the apple. i suppose that aegel's skill in archery would be known to the anglo-saxons; and if we may push wada, weland and wudga far up into our heathen time, aegel seems to have an equal claim. the whole myth shows signs of having deep and widely extended hijnenbere of 1315, which carl zay has made known in his book on goldau, zurich 1807, p. 41: dum pater in puerum telum crudele c

3 8 INITIATION CEREMONY

s of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening fl

4 7 INITIATION CEREMONY

o three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyrami

paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the perpetual hills did bow, his ways are everlasting. i saw the tents of: cushan in affliction and the curtains of the land of midian did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled;

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

r and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other vari

ise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and the animals and humankind are made fertile by the sacred coupling beneath

ALEISTER CROWLEY ACROSS THE GULF

and mother, in the garment of that second birth which we of khemi knew. the next six years of my life have utterly faded. all that i can recall is the vision of the greatness of our city of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

er of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away until the time for its use. know that marduk appears as a mighty warrior with a long beard and a flaming disk in his hands. he carries a bow and a quiver of arrows, and treads about the heavens keeping the watch. take care to summon his assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his se

cation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocation of the eastern gate thee i invok

ALEISTER CROWLEY LIBER 777

cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, wi

cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf

e forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind hi

t) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

erion is concealed, collecting his forces for a final blow. when the book of the law and its comment is published, with the forces of his whole will in perfect obedience to the instructions which have up to now been misunderstood or neglected, the result will be incalculably effective. the event will establish the kingdom of the crowned and conquering child over the whole earth, and all men shall bow to the law, which is "love under will. this is an extreme case; but there is one law only to govern the small as the great. the same laws describe and measure the motions of the ant and the stars. their light is no swifter than that of a spark. in every operation of magick the link must be properly made. the first requisite is the acquisition of adequate force of the kind required for the purp

he fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts or light, and standing on the shoulders of the horse, then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" this passage- combined with several others- is paraphased in poetry by aleister crowley in his "tannhauser "and when "invoking often" thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon

ook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour of preparation: 17 :alexandrite, tourmaline :the tripod: iceland spar: 18 :amber :the furnace: 19 :cat's eye :the discipline (preliminary: 20 :peridot :the lamp and wand (virile: force reserved, the bread: 21 :amethyst, lapis lazuli :the sceptre: 22 :emerald :the cross of equilibrium :2

equilibrium :23 :beryl or aquamarine :the cup and cross of suffer: ing, the wine: 24 :snakestone :the pain of the obligation: 25 :jacinth :the arrow (swift and straight: application of force: 26 :black diamond :the secret force, lamp: 27 :ruby, any red stone :the sword: 28 :artificial glass :the censer or aspergillus: 29 :pearl :the twilight of the place: magic mirror: 30 :crysoleth :the lamen or bow and arrow :31 :fire opal :the wand, lamp, pyramid of fire: 32 :onyx :the sickle :32 "bis :salt :the pantacle, the salt :31 "bis: 315& 316 table i: xlii: liii: xlix :key scale: perfumes :the greek: lineal figures of the :alphabet: planets and geomancy: 0 :the circle: 1 :ambergris :the point: 2 :musk (sigma :the line, also the cross: 3 :myrrh, civet :the plane, also the diamond: oval, circle and

(the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word gr:theta-epsilon-lambda-eta-mu-alpha! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (to west) b "behind me the powers of al (to east) c "on my right hand the powers of la (to north) d "on my left hand the powers of al (to south) e "above me the powers of sht (leaping in the air) f "beneath me the powers of sht (striking the ground) g "within me the powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wa

stered, the sterile ghosts that he called gods. their mystery cows men still; they fear, they flinch, they dare not face the phantoms. still, too, the fallen fetich seems awful; it is frightful to them that there is no longer an idol to adore with anthems, and to appease with the flesh of their firstborn. each scrambles in the bloody mire of the floor to snatch some scrap for a relic, that he may bow down to it and serve it. so, even to-day, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by blind greed for rottenness. science still hesitates to raze the temple of rimmon, though every year finds more of her sons impatient of naaman's prudence. the privy council of the kingdom of mansoul sits in permanent secret session; it dares not declare what must follow its

oint downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration. 382 (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (hb:aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s, and so we are able to construct a symbolic language. my memory of the mysterious reality resembles yours sufficiently to induce us to agree that both belong to the same class. but let me furthermore ask you to reflect on the formation of language itself. except in the case of onomato-poetic words and a few others, there is no logical connection between a thing and the sound of our name for it "bow-wow" is a more rational name than "dog, which is a mere convention agreed on by the english, while other nations prefer chien, hund, cane, kalb, kutta and so on. all symbols, you see, my dear child, and it's no good your kicking! but it doesn't stop there. when we try to convey thought by writing, we are bound to sit down solidly, and construct a holy qabalah out of nothing. why would a curve

ALEISTER CROWLEY MEDITATION

on, the lady of the city of the pyramids, wherein no one can be distinguished from any other, wherein no one may sit until he has lost his name. of that which is in the cup it is also said that it is wine. this is the cup of intoxication. intoxication means poisoning, and in particular refers to the poison in which arrows are dipped (greek<greek letters: tau-omicron-xi-omicron-nu "a bow. think of the vision of the arrow in liber 418, and look at the passages in the holy books which speak of the action of the spirit under the figure of a deadly poison. for to each individual thing attainment means first and foremost the destruction of the individuality. each of our ideas must be made to give up the self to the beloved, so that we may eventually give up the self to the beloved

ALEISTER CROWLEY SEPHER SEPHIROTH

ise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w formation hrycy a vision of splendour hgwnh h)rm cave hr(m 316 bound, imprisoned #wbx green qwry a bundle, handful rmw( punishing iniquity, visiting sin nw( dqwp) perfumed )r+wq to worship, bow down xx# 317 is sown, is scattered (ps. 97:11) m(rz dry, parched; withered h#by iron (ch) lzrp hoariness hby# coronzom (as spelt in dee fs ms; cf. 333) mznrk 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: name of enoch, and of metatron r(n the friends my(r thorn; enclosure k# 322 lamb; to subdue #bk middle lin

m *npw) the hooks of the pillars (ex. 27:10, 11 *mydwm(h ywwl 788 the secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance, victory tw(w#y 795 treasure; hidden or secret thing *nwm+m 796 the cup of affliction hl(rth swk 797 essence of glory *dwbkh mc( 800 sagittarius: a bow; a rainbow (the three paths t#q leading from malkuth, hence much symbolism of the rainbow of promise) t#q nest *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is

ALEISTER CROWLEY TAO TEH KING

he stigmata of death; elasticity and adaptability, of life. 3. he then who putteth forth strength is not victorious; even as a strong tree filleth the embrace((is ready for cutting, and also, unable to grow further, decays) 4. thus the hard and rigid have the inferior place, the soft and elastic the superior. 82 chapter lxxvii the way of heaven. 1. the tao of heaven is likened to the bending of a bow, whereby the high part is brought down, and the low part raised up. the extreme is diminished, and the middle increased. 2. this is the way of heaven, to remove excess, and to supplement insufficiency. not so is the way of man, who taketh away from him that hath not to give to him that hath already excess. 3. who can employ his own excess to the weal of all under heaven? only he that possesset

ALEISTER CROWLEY THE SWORD OF SONG

l must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven but in hell! oh, very well! i think you say, wait only till your dying day! 645 see whether then you kiss the rod, and bow that proud soul down to god! i perfectly admit the fact; quite likely that i so shall act! here s why creation jumps at prayer. 650 you christians quote me in a breath this, that, the other atheist s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health where flies my vivid will? 655 my carcase with quinine is crammed; i wish south india were damned; i wish

4 this word is inept, as it predicates humanity of christian-hate- christian. j accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75 or pentagram, mystically referred to jeheshua. 732. zohar.76 splendour, the three central books of the dogmatic qabalah. 733. pigeon.77 says an old writer, whom i translate roughly: thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the lay of the last minstrel. 759. ain elohim.79 there is no god! so our bible. but this is really the most sublime affirmation of the qabalist. ain is god for the meaning of ain, and of this idea, see berashith, infra. the fool is he of

read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day

ALEISTER CROWLEY EQ I 1

d 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 hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingr

160 10 "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the sup

ALEISTER CROWLEY EQ I 5

inting downwards: by this, that. and i took her hand and kissed it, and i say to her: am i not nearly purged of the iniquity of my forefathers? with that she bends down, and kisses me on the mouth, and says "yet a little, and on thy left arm shalt thou carry a man-child, and give him to drink of the milk of thy breasts. but i go dancing" and i wave my hand, and the aethyr is empty and dark, and i bow myself before it in the sign that i, and only i, may know. and i sink through waves of blackness, poised on an eagle, down, down, down. and i give the sign that only i may know. and now there is nothing in the stone but the black cross of themis, and on it these words: memento: sequor (these words probably mean that the equinox of horus is to be followed by that of themis) bou-saada "december"

ll in that thou didst not dare, and in that thou dost dare. for daring is not presumption. and he said moreover: thou dost well to keep silence, for i perceive how many questions arise in thy mind; yet already thou knowest that the answering, as the asking, must be vain. for nemo hath all in himself. he hath come where there is no light or knowledge, only when he needeth them no more. and then we bow silently, giving a certain sign, called the sign of isis rejoicing. and then he remaineth to ward the aethyr, while i return unto the bank of sand that is the bed of the river near the desert. the river-bed near bou-saada "december" 4, 1909. 2.10-3.45 p.m. the cry of the 12th aethyr, which is called loe. there appear in the stone two pillars of flame, and in the midst is a chariot of white fir

d loud (upon the scribe threatening him, the demon proceeded, after a short delay) they have called me the god of laughter, and i laugh when i will slay. and they have thought that i could not 94 smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did indeed tempt thee, and it repenteth me. i bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. but thy name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore com

ear more joy "if thou drink, drink by the eight and ninety rules of art" and this shall signify unto thee that thou must undergo great discipline; else the vision were lost or perverted. for these mysteries pertain not unto thy grade. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon

r father, nor sister nor brother, nor wife nor child, who hast made thyself lonely as the hermit crab that is in the waters of the great sea, behold! when the sistrons are shaken, and the trumpets blare forth the glory of isis, at the end thereof there is silence, and thou shalt commune with nephthys. and having known these, there are the wings of maut the vulture. thou mayest draw to an head the bow of thy magical will; thou mayest loose the shaft and pierce her to the heart. i am eros. take then the bow and the quiver from my shoulders and slay me; for unless thou slay me, thou shalt not unveil the mystery of the aethyr. therefore i did as he commanded; in the quiver were two arrows, one white, one black. i cannot force myself to fit an arrow to the bow. and there came a voice: it must n

ALEISTER CROWLEY EQUINOX EQ I 1 2

plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address and he held on his course, humbly, 103 not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea foam over the bow, ride and carry the quarter is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning's spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the ti

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at in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209

in to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in

f october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page

the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief

rophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical w

now ask you to observe that the tarot keys attached to four of them, viz, the wheel of fortune, death, the devil, and the hanged man, are of more or less sinister and terrible import, and that only the symbol of temperance appears to promise aid. therefore by this straight and narrow path of hb:samekh let the philosophus advance like the arrow from the centre of hb:taw hb:shin hb:qof (qsheth) the bow of promise; for by this hieroglyphic of the arrow hath sagittarius ever been represented. and as this sign of sagittarius lieth between the signs scorpio (death) and capricornus (the devil) so hath jesus to pass through the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage

. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reconciling path between mercy and severity, chesed and geburah; beneath whose centre

er so to bewilder the candidate that he leaves the temple with an impression that the whole ritual is a huge joke, a kind of buffoonish carnival of gods which in the sane can only provoke laughter; or, on account of it being so utterly incomprehensible to him, his ignorance makes him feel that it is so vastly beyond him and above his own simple standard of knowledge, that all that he can do is to bow down before those who possess such an exalted language, concerning even the words and alphabet of which he can get no grasp or measure. the result of this obscurity naturally is that in both cases the rituals fail to initiate- in the first case they, not being understood, are jeered at; in the second they, though equally incomprehensible, are however revered. instead of teaching the alphabet b

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

ALEISTER CROWLEY EQUINOX EQ I 2

nt downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis("see" illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is

of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mental

gured "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one may doubt whether the drug alone ever

for the sobriquet jumped into his brain. was the rue des quatre vents haunted by a ghost in his image? there are no ghosts in practical paris. but of all the ideas 110 which came to him, not one was half so strange as the simple and natural story which he was later to hear "come" said frederic "i will present you to him "monseigneur" he said, as roderic stood before him, ready to make his little bow "let me present monsieur mason, an englishman" the old fellow took little notice. said frederic in his ear "monsieur lives on the boulevard st. germain, and loves to paint the streets" the old man rose with alacrity, smiled, bowed, was enchanted to meet one of the gallant allies whose courage had- he spoke glibly of the alma, inkerman, sebastopol. the little comedy had not been lost on roderic

ge. carved of that polished black granite of egypt, which seems, as it were, the very bodily form of the night of time, there squatted a god upon his pedestal; an inscrutable god, smiling, ever smiling with a smile that spoke unfathomable lust and cruelty resolved- by what theurgic alchemy- into a pure and passionless bliss. it was a thing eternal as the stars- nay, before it the very stars might bow as in the reverence of youth to age! yet in it stood a strength and beauty as of golden youth. its skin was polished and shining, not as if reflecting the guarded light of the electric globes, but as if the very soul of light- a light too essential to be recognized as light by men- did inhabit and inform it. as she lay, the gilded lily, she moved the passionate lips 188 in some mysterious oris

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ce; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-d

s man, that thou art mindful of him; or the son of man that thou visitest him! thou hast made him a little lower than the elohim_ thou hast crowned him with glory and honour! amoun! hear me! come unto me! in myself i am nothing_ in thee i am all self! dwell thou in me, and bring me to that self which is in thee! amoun! o my father! my father! the chariots of ishrael, and the horsemen thereof [all bow in adoration. standing in the sign of osiris slain, say] i am the abi-agnus, the slain lamb in thy mountain, o lord most high! i am the strength of the race of men, and from me is the shower of the life of earth! i am amoun, the conceal d one: the opener of the day am i! i am osiris onnophris, the justified one. i am the lord of life triumphant over death! there is no part of me that is not of

ng. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death, there is no part of me that is not of the gods. i am the preparer of the pathway; the rescuer unto the light. out of the darkness let that light arise [at these words the aspirant and the two "adepts" bow their heads and say] before i was blind, but now i see [then the "chief adept" says] i am the reconciler with the ineffable, i am the dweller of the invisible; let the white brilliance of the divine spirit descend [a short pause] arise now an adeptus minor of the rose of ruby and cross of gold, in the sign of osiris slain [the "chief adept" then explains to the aspirant the mystic number of th

the full wide-flowing influx of the light, and the osiris and his companions bend in awe and adoration at that mighty and terrible glory. between strength and justice doth he kneel in the sign of his rising, and seeth again the cross, not now of suffering, but only of light. the god in his glory sayeth "i am amoun, the concealed one" not only osiris the justified. at the coming of that glory they bow and shade their eyes from its brilliance: for what are the sun and moon to abide his presence? but now the sun and moon are apollo and artemis, osiris and isis; the divine eye is formulated from the light of those eyes that are but as darkness, and the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of th

re the sun and moon to abide his presence? but now the sun and moon are apollo and artemis, osiris and isis; the divine eye is formulated from the light of those eyes that are but as darkness, and the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of the gods descends: the divine spirit is upon him, and all bow in adoration of that white glory. the osiris stands, and by that sign uniteth himself with that light. he faces the west, ready to shed light upon the world, and there in the pyramid is the great work accomplished; for in his heart is kether, the centre of light, and the rosy cross is in his body "i.e, his nephesch is redeemed while his mind is ever open to the descending floods of the influx

ish sleep as the mallet drives the nail through his unguarded head. more valiant men have fallen in netzach than ever fell in malkuth, yesod, and hod combined, and more will fall in tiphereth than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as an universe to itself. this cleaving of the veil of the vault of the adepts is in truth the precipitation of the jechidah from the elemental flux that goes to make man. the virgin mother of malkuth, the earth fecundated by air, water and fire, is delivere

s and intelligence to comprehend it, for this miracle the gods have not granted me the power to perform. you had better address your reproaches to the gods rather than to me, unless some spark of returning wisdom can make you recognise in such "critics" the swine who trample the divine teaching under foot. with all this we entirely agree, and so eventually did p; but d.d.c.f. had also failed, the bow had proved as rotten as the arrows, and now p, throwing the empty quiver of the golden dawn aside, set out alone on the next stage of his mystic progress. p. was not yet certain of this failure of d.d.c.f. the final test was made two years later, and is described in due course. as to the intrigues of madame horos and her husband, nothing very definite is known. but on october 23, 1901, when th

written "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion"(to be continued" 280 79 on this occasion the abramelin demons appeared as misty forms filling the whole house with a pernicious aura, which was still noticeable three years after they had been attracted. whether these demons are to b

ALEISTER CROWLEY EQUINOX EQ I 3 3

hou, o god my god, thou seraph-venom of witch-vengeance enchaunted? o thou coiled wizardry of stars! thou one lord of life triumphant over death, thou red rose of love nailed to the cross of golden light! o how can i die in thee as sea-foam in the clouds, and yet possess thee as a frail white mist possesses the stripped limbs of the sun? 10. o what art thou, o god my god, thou soft pearl set in a bow of effulgent light? o thou drop of shimmering dew! thou surging river of bewildering beauty who speedest as a blue arrow of fire beyond, beyond! o how can i measure the poisons of thy limbeck, and yet be for ever transmuted in the athanor of thine understanding? 50 11. o what art thou, o god my god, thou disrober of the darkness of the abyss? o thou veil'd eye of creation! thou soundless voice

ALEISTER CROWLEY EQUINOX EQ I 3

ith the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss w

him the muses of raphael or of mategna, to console him for his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzling smiles; the divine apollo, master of all knowledge (that of francavilla, of albert d rer, of goltzius, or another_ what does it matter? is there not an apollo for every man who deserves one, caresses with his bow his most sensitive strings; below him, at the foot of the mountain, in the brambles and the mud, the human fracas; the helot band imitates the grimaces of enjoyment and utters howls which the sting of the poison tears from its breast; and the poet, saddened, says to himself "these unfortunate ones, who have neither fasted nor prayed, who have refused redemption by the means of toil, have asked

the ground. in either case the end is the same_ the city is taken. or perchance if you are a great captain, and your army is filled with warlike men, and you are in possession of all the engines suitable to this promethean struggle_ at one and the same time scale the bastions and undermine the ramparts, so that as those above leap down, those beneath leap up, and the city falls as an arrow from a bow that breaks in twain in the hand. such warfare is only for the great_ the greatest; yet we shall see that this is the warfare that p. eventually waged. and where the strong have trod the weak may "dare" to follow. this path must necessarily be a difficult one; illusions and delusions must be expected, temptations and defeats encountered with equanimity, and fears and terrors passed by without

ALEISTER CROWLEY EQUINOX EQ I 4 2

as three or four points of the glory. her head is turned in profile to the right until the shoulders and torso- 3/4 profile. all five toes of her right foot are bare and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the wor

imental eugenics in the" university of t bingen; and mr. todd thomas "a footman" a hospital nurse scene "the sitting-room in" ossory's "house in grosvenor square" time "midday "the persons are in correct morning dress, except the invalid "grandfather "who "is in a scarlet dressing-gown, with gold embroidery, and "carr "who affects "a pseudo-bohemian extravagance. he wears a low collar, a very big bow-tie "of gorgeous colours, a pale yellow waistcoat, a rich violet lounge suit "with braid, patent leather boots, pale blue socks. but the refinement and "breeding of the man are never in question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tortoiseshell rim" todd "has a face of keen pallor; he is dressed in black, with a flowing black "cape, black

through my waking or sleeping imagination, and mingled themselves with all i heard, or read, or saw. on the pages of gibbon the palaces and lawns of nicomedia were illustrated with a hasheesh tint and a hasheesh reality; and journeying with old dan chaucer, i drank in a delicious landscape of revery along all the road to canterbury. the music of my vision was still heard in echo; as the bells of bow of old time called to whittington, so did it call to me "turn again, turn again" and i turned. it will be remembered that the hasheesh states of ecstasy always alternate with less intense conditions, in which the prevailing phenomena re those of mirth or tranquillity. in accordance with this law, in the present instance, dan, to whom i had told my former experience, was not surprised to hear m

any colours. on the squares were letters in an unknown tongue. she began to play, her gray eyes fixed upon one square on whose centre stood this character, n. it was in black on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if she was exhausted: as if she was trying to sound a particular phrase, and always fell back baffled at the last moment. nor did any light infuse her eyes. there was intentness, there was wearines

g was now all anguish, all pleading, all despair- ever reaching to some unattainable thing. she choked, a spasmodic sob. she stopped playing; she bit her lips, and a drop of blood stood on them scarlet against their angry purple, like sunset and storm. she pressed them to the square, and a smear stained the white. she caught at her heart; for some strange pang tore it. up went her violin, and the bow crossed it. it might have been the swords of two skilled fencers, both blind with mortal hate. it might have been the bodies of two skilled lovers, blind with immortal love. she tore life and death asunder on her strings. up, up soared the phoenix of her song; step by step on music's golden scaling-ladder she stormed the citadel of her desire. the blood flushed and swelled her face beneath its

ody. before her, his hands upon her hips, stood a boy. golden haired he was, and red were his young lips, and blue his eyes. but his body was ethereal like a film of dew upon a glass, or rust clinging to an airy garment; and all was stained hideously with black "my remenu" she said "after so long" he whispered in her ear. the light behind her flickered and went out. the spirit laid her violin and bow upon the ground. the music went on- a panting, hot melody like mad eagles in death struggle with mountain goats, like serpents caught in jungle fires, like scorpions tormented by arab girls. and in the dark she sobbed and screamed in unison. she had not expected this: she had dreamt of love more passionate, of lust more fierce-fantastic, than aught mortal. and this? this real loss of a real ch

the wind that is borne from the island of love, as the swift-moving cloudlets that sail in the heaven above, as the warmth of the sunlight that breaks on the shimmering sea, and the sweetness that lurks in the sting of the honey-fed bee, so the joy of thy kiss, the dread offspring of serpent and dove. as the trail of the fiery lightnings which gleam in the dark, as the light from the measureless bow of the sevenfold arc, as the fires which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside m

ALEISTER CROWLEY EQUINOX EQ I 4

rma yoga" p. 17 "aum tat sat aum "namo shivaya namaha aum" the pranava aum43 plays an important part throughout the whole of indian yoga, and especially is it considered sacred by the mantra-yogi, who is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which

and free also from boulders and sand, free from fire, smoke, and pools of water, here where nothing distracts the mind or offends the eye, in a hollow protected from the wind a man should compose himself. the dwelling of a yogi is described as follows: the practiser of hathayoga should live alone in a small matha or monastery situated in a place free from rocks, water and fire; of the extent of a bow's length, and in a fertile country ruled over by a virtuous king, where he will not be disturbed. the mata should have a very small door, and should be without any windows; it should be level and without any holes; it should be neither too high nor too long. it should be very clean, being daily smeared over with cow-dung, and should be free from all insects. outside it should be a small corrid

ALEISTER CROWLEY EQUINOX EQ I 6 2

and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, a

eth the wilderness of kadesh! 1. eloah came out of temani of edom: and the holy one from mount paran: 2. he had karnaim in his hand; and there was the hiding of his power. 3. before him went the pestilence; and flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations

seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name["he bows, then turns toward altar" for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian's naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon th

l they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites the" 12 "fold glorification of god from" 963["enter" scorpio-apophis "dressed in a filmy white robe, her hair in disorder [aries "and" leo "rise and bow" aries. hail thou! whence comest thou? scorpio-apophis. from the house of god. aries. what bringest thou as an offering to our lord? 68 scorpio-apophis. the house of god is fallen. there is nothing left therein. therefore i bring nothing but myself. leo. let us burn her upon the altar of burnt offering. scorpio-apophis. but in the fire my tears would be dried up; and these tears are of mine of

, and all return 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, infinit

come unto me["she half rises and draws him to her" taurus. within the veil? venus. there is no veil before my shrine["she unfastens his robe. as it falls he leaps up with the caduceus, as" mercury "and tramples her beneath his feet] taurus. in the beginning was the word; and the word was with god; and the word was god["all come forward" saturn "with" libra "linked" luna "and" pisces "linked; and bow to him] luna. the treason is accomplished. pisces. the mind is nobler than the body. saturn. friendship is holier than love. libra. nature is overcome by wit. pisces. how shall we adore thee? taurus. as you like it. saturn. what shall we sacrifice? taurus. want you will [luna "plays a moto perpetuo<mercury] libra. brother, what is the hour? pi

efshiss["a pause" mercury("loudly. konx om pax["purple light off, white light on["he seats" sor. gemini "upon his throne. she plays her babe- music<gemini. the will of the gods be accomplished["all depart" 108 the rite of luna officers luna "silver robe and veil. violin. artemis. the lady of the moon" cancer "amber robe. cup. warden of the holy graal" taurus "orange robe. bow and quiver. the lord of the bow" a nymph "white robe. the head of the dragon" a satyr "black robe. the tail of the dragon" pan "black robe, tom-tom "in the east luna is throned, cancer on her right, taurus on her left. beyond these the satyr and the nymph. at the apex of a descending triangle, upon the earth, pan" 111 the rite of luna "one reciteth "the twelvefold certitude of god" from" 963 "

hat is my robe? taurus. chastity. cancer. 1. what is my weapon? taurus. vigilance. cancer. 1. whom do we serve? taurus. the lady artemis. cancer. 1. how many are her servants? taurus. nine. cancer. 1. who are they? taurus. three for the dew; three for the rain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds of spring are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man

cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan. hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o mo

ALEISTER CROWLEY EQUINOX EQ I 6

vy and slow, yet silvered; next, as if it had dropped from the stars, an unicorn galloped past us and was gone ere we could fix it; next a tall lighthouse upon the water "here" said the dark man my comrade "is a pleasant place for refreshment before we turn to the further journey" as he spoke, although no sun was visible, a mighty rainbow appeared, and crowned the tower. i cried out joyfully "the bow of promise" but they answered nothing. and at that i understood that they had travelled further already, and were but returned for an hour to succour me who had no boat. seven days then we remained in the tower, eating and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by my fair brother (for so i may now call him)

ger dies away unless he be indeed elect. but in the end it may be that god shall send him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell

ALEX SANDERS THE KING OF THE WITCHES

unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore thee to the end, with loving sacrifice thy shrineadorn, thy foot is to my lips, my prayer is borne upon the rising ineensesmokev'then spend thy mighty love, 0 mighty one, descend to aid me who, without thee, am forlorn' as he rises, the high priestess raises herathame to draw down the power from the moon, while the others join hands 143 and, keeping within the perimeter of

ALEXANDRIAN BOOK OF SHADOWS OCCULT

avail thee not unless thou knowest the mystery; that if that which thou seekest thee findest not within thee, thou wilt never find it without thee. for behold, i have been with thee from the beginning; and i am that which is attained at the end of desire. notes l lots of published sources eg. janet and stewart farrar's the witches' way the charge (verse version) hps: all ye assembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full

own. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. heart joined to heart and lip to lip, five are the points of fellowship, that bring ye ecstasy on earth, for i am the circle of rebirth. i ask no sacrifice, but do bow, no other law but love i know, by naught but love may i be known. all things living are mine own, from me they come, to me they go. notes l lots of published sources eg. grimoire of lady sheba originally written by doreen valiente for gbg. that version was somewhat different from the one given here. see doreen valiente's the rebirth of witchcraft. l drawing down the moon needs: l wand, scourge

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

g the mouth-born son of brahma, in the vishnu purana. now, each of the triple forms of agni has numerous subdivisions. the solar fire is distinguished by several divisions according to the nature of the rays emitted by the great luminary" the theosophist, vol vii, p. 196. 166 89: h. p. b. in the secret doctrine refers to..the solution of the riddle..before which even the highest dhyan chohan must bow in silence and ignorance the unspeakable mystery of that which is called by the vedantins, parabrahman" s. d, i, 352. 167 90: bible. proverbs iv, 18. 168 91: the lunar pitris "the great chohans called the lords of the moon, of the airy bodies "bring forth men" they were told "men of your nature. give them their forms within. she (mother earth) will build coverings without (for external bodies

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

rius when the first human tendencies struggled to the fore. the stage of animal man was completed and when sagittarius was dominant (from our planetary standpoint i am using words with care) the great event of individualisation took place. but the brain of the then human being failed to register what had happened. in the words of the old commentary "the sons of god shot forth like arrows from the bow. the forms received the impulse and lo! a god was born. the tiny babe knew not the great event" this took place twenty-one million years ago. cycles passed and when at a later date the sun was in leo (approximately eighteen million years ago) the first instances of coordination between brain and mind took place and the human being was definitely self-conscious. he registered his individuality

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

coincides with your own ideas, how gladly would you catch hold of my words- 464- discipleship in the new age- volume i copyright 1998 lucis trust but if they failed to do so, how easily you would argue that they were the words of someone else and deem that they had been brought through in error or coloured by personality reactions. or you would accept them absolutely because i said them and thus bow to authority and leave your intuition still inactive. but i have no authority, my brother, nor have i ever claimed to have it. in one case, you fail to grow in ability to stand alone and to make wise decisions based on intuitive recognition of reality; and in the other, the point of separativeness grows in strength. what your teacher in the past, myself, may think is of small moment. what anyo

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

of the personality and the other of the soul. from ambition to aspiration, from selfishness to an intense desire for selflessness, from individual one-pointed self-interest in leo to the one-pointedness of the disciple in sagittarius and thence to initiation in capricorn. it is interesting to note that the astrological symbol for this sign currently used is simply the arrow with a fragment of the bow depicted. the archer as well as the centaur have dropped out of the picture and this is largely because the emphasis or focus of human living today is not based upon the objective outer facts of life upon the physical plane but upon some form of inner focus or emphasis, which varies from the many stages of astral and emotional ambition to spiritual aspiration, and from the activities of the lo

re. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of my life, but they suffice, and, when the right time comes, i, thy lanoo, will follow fast upon the shaft i sent. the horses i will leave upon this side of the door, for them i have no further need. i enter free, regain the arrow which i sent and speed upon my way, passing from door to door, and each time the arrow speeds ahead" it is for this reason that the keynotes of

ter free, regain the arrow which i sent and speed upon my way, passing from door to door, and each time the arrow speeds ahead" it is for this reason that the keynotes of sagittarius are five in number. 1. attached or fused duality the centaur- 106- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust unattached duality the archer. freedom or one-pointedness the bow and arrow. 2. human ambition leading eventually to spiritual aspiration. 3. a clear shaft of light which is the intuitive and focussed attitude of the pledged disciple. 4. the "returning arrow of the intuition" as it is sometimes called. for it is the shaft of the arrow of aspiration which returns to the sender as the arrow of the intuition. sagittarius is one of the intuitive signs, for only

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

ho formulated this ancient truth for the modern world in the last quarter of the nineteenth century, it has been so- 238- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust unintelligently presented; it has been handicapped owing to the fact that the eastern races have always held it, and from the western angle they are heathen and the heathen "in their blindness bow down to wood and stone" to quote one of your fundamentalist hymns. how curious it is to realise that, to the man from eastern countries, the religious people in the west do likewise, and can be seen on their knees before the christian altars bearing statues of the christ, of the virgin mary and of the apostles. the occultists of the world, through the theosophical societies and other occult bo

will be apparent to you, therefore, how essential it is that all disciples and initiates should know exactly where they stand on the path, the final aspect of the ladder of evolution; otherwise, they will misinterpret the call and fail to recognise the source of the outgoing sound. how easily this can happen becomes apparent to every advanced teacher of occultism and esotericism when he perceives bow easily unimportant people and beginners interpret calls and messages they hear or receive as coming to them from some high and elevated source, whereas they are in all probability hearing that which emanates from their own subconscious, from their own souls, or from some teacher (not a master) who is attempting to help them. the call referred to here, however, comes from the highest possible s

ALICE BAILEY THE LABOURS OF HERCULES

he thigh of hercules, bidding him keep it sharp and bright "it must divide and cut" said mercury "and with precision and acquired skill must move" and hercules, with joyous words, tendered his thanks. he had yet to prove his boasted skill. with blaring trumpets and the rush of stamping feet the chariot of the sun god flashed. apollo came and with his light and charm cheered hercules, giving him a bow, a bow of light. through nine wide open gates must the disciple pass before he had acquired sufficient skill to draw that bow. it took him all that time to prove himself the archer. yet when the gift was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equipped. the gods stood round his teacher, and watched his- 13- the labours of hercules antics and

ft was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equipped. the gods stood round his teacher, and watched his- 13- the labours of hercules antics and his joy. he played before the gods, and showed his prowess, boasting of his strength. suddenly he paused and pondered long; then gave the horses to a friend to hold, the sword to still another and the bow unto a third. then, running, disappeared into the nearby wood. the gods awaited his return, wondering and puzzled over his strange conduct. back from the wood he came, bearing aloft a club of wood, cut from a stalwart living tree "this is mine own" he cried "none gave it to me. this i can use with power. o gods, watch my high deeds" and then, and only then, the teacher said "go forth to labor"

the gods, is of profound significance, for the sword is the symbol of the mind which divides asunder, separates and cuts off. through its use, mercury added to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the goal; symbol, too, of that piercing illumination, that shaft of light which could irradiate the darkness of his path, when needed. thus equipped, hercules stands ready for the great endeavor. and when all the gifts had been bestowed and he stood with his divine equipment, we read of a most intriguing little detail [26] he went out and c

when all the gifts had been bestowed and he stood with his divine equipment, we read of a most intriguing little detail [26] he went out and cut for himself a club. all these divine gifts were very lovely and wonderful, but as yet he did not know how to use them. he sensed his vocation, he believed in spiritual energy, he was told that he possessed the horses of contact and that, if he would, the bow and arrow of illumination were his; but he liked the familiar club of his own fashioning. he would rather bludgeon his way through with what he knew he could use than use the unfamiliar tools which had been given him. so he clutched his wooden club and set out upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood op

nd is the shrine not also your abode? and share you not the life of all who dwell therein? bear to the shrine of god the sacred doe, and leave it there, o son of god" then to the holy shrine of mykenae, hercules bore the doe, carrying it to the center of the holy place and there he laid it down. and as he laid it down before the lord, he noted on its [80] foot the wound, made by an arrow from the bow he had possessed and used. the doe was his by right of search. the doe was his by right of skill and the prowess of his arm "the doe is therefore doubly mine" he said. but artemis, standing within the outer court of that most holy place heard his loud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the way

several nights he searched the way and listened for the lion's roar whilst the people of nemea crouched down behind closed doors. suddenly he saw the lion. upon the edge of a deep thicket of young trees it stood. seeing an enemy draw near and one who seemed quite unafraid, the lion roared, and with his roar the young trees shook, the nemeans fled and hercules stood still [98] hercules grasped his bow and sheath of arrows and with sure hand and eye of skill planted an arrow in the shoulder of the lion. straight to the mark it flew. upon the ground the arrow fell and failed to pierce the shoulder of the lion. again and yet again, he shot the lion until there rested not an arrow in his quiver. then towards him came the lion, untouched, unscathed and fierce with rage, quite unafraid. throwing

and sheath of arrows and with sure hand and eye of skill planted an arrow in the shoulder of the lion. straight to the mark it flew. upon the ground the arrow fell and failed to pierce the shoulder of the lion. again and yet again, he shot the lion until there rested not an arrow in his quiver. then towards him came the lion, untouched, unscathed and fierce with rage, quite unafraid. throwing his bow upon the ground, the son of man, who is a son of god, rushed with wild shouting towards the lion who stood upon the way, blocking his path, amazed at prowess hitherto unmet. for hercules came on. suddenly the lion turned and rushed ahead of hercules into a thicket on the rocky sides of the sharp mountain way. and so the two went on. and suddenly, as he travelled on the way, the lion disappeare

et take the time to eat" and hercules went forth- 72- the labours of hercules and hercules, who is a son of man and yet a son of god, passed through the seventh gate. the power of the seventh sign passed through him. he knew not that he faced a dual test, the test of friendship rare and the test of courage unafraid. the teacher had instructed him to seek a boar, and apollo gave to him a brand-new bow to use. quoth hercules 'i will not take it with me on the way, for fear i kill. at my last labor, upon the shores of the great sea, i slew and killed. this time i slaughter not. i leave the bow" and so unarmed, save with his trusty club, he climbed the mountain steep, seeking the boar, and seeing sights, on every hand, of fear and terror. higher and higher still he climbed. and then he met a f

e goal clear in front of him. gemini is the opposite of sagittarius; gemini duality; sagittarius unity, the onepointed going forward, the unified personality, conscious of the soul, determined to enter the sign capricorn where the great transition is made out of the fourth into the fifth or spiritual kingdom. sagittarius is the archer on the white horse, sometimes pictured as the centaur with the bow and arrows. in these two modes of picturing- the centaur half human and half animal, the archer on the white horse, half human and half divine- you have the whole story. a white horse is always the symbol of divinity. christ came forth riding on a white horse. there you have sagittarius in the book of revelation. it is a [160] double sign, and whenever you have a double sign you have a problem

ARADIA GOSPEL OF THE WITCHES

r place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andoriginal. when we remember how these hymns have been handed down or preserved by oldwomen, and doubtless much garbled, changed, and deformed by transmission, it cannot but seemwonderful that so much classic beauty still remains in them, as, for instance, inlovely goddess of the bow!lovely goddess of the arrow!thou who walkst in starry heaven!robert browning was a great poet, but if we compare all the italian witch-poems of and to dianawith the formers much-admired speech of diana-artemis, it will certainly be admitted by impartialcritics that the spells are fully equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, s

page 51 n r r r r r invocation to diana.bella dea dellarco!bella dea delle freccie!della caccia e dei cani!tu vegli colle stelle,quando il sole va dormirtu colla luna in frontecacci la notte meglio del di.colle tue ninfe al suonodi trombe sei la reginadei cacciatori regina delle notte,tu che sei la cacciatricepi potente di ogni,cacciator ti pregopensa un poco a noi!to diana.lovely goddess of the bow!lovely goddess of the arrows!of all hounds and of all huntingthou who wakest in starry heavenwhen the sun is sunk in slumberthou with moon upon they(sic) forehead,who the chase by night preferrestunto hunting in the daylight,with thy nymphs unto the musicof the horn thyself the huntress,and most powerful: i pray theethink, although but for an instant,upon us who pray unto thee! 24 then virgil

er, they dwelt in their old palace (which was in thestreet now called la via cittadella, which was a fine old building, and so they kept up a brave showbefore the world, when many a day they hardly had anything to eat.round this palace was a large garden, in which stood an ancient marble statue of diana, like abeautiful woman who seemed to be running with a dog by her side. she held in her hand a bow, andon her forehead was a small moon. and it was said that by night, when all was still, the statuebecame like life and fled, and did not return till the moon set or the sun rose.the father of the family had two children, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ou

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

endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled around him are a hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, ti

r. oddly, an iconographic description of tsiu marpo as vivid as the accounts provided above is lacking in the warlord s tantra, yet one of its accompanying liturgical texts provides descriptions of his six might demon riders [1] the divine might demon is endowed with a radiant light yellow body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in h

robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes in his left hand. he plagues his enemies with magical delusions [4] the knife might demon has a terrifying red body color and wears fur-lined red robes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he brandishes a red leather

ion demons on his head. he rides a tan horse with a black middle and brandishes a black silk banner in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he leads a pack of wolves and jackals, and soars over mountain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body col

reen) heavenly palace made of turquoise, comes forth from the syllable tri231 the "king of the karma( phrin las rgyal po, zhal gsum stod kyi mi bo che [zhelsum t kyi miwoche "the three-faced, high-ranking, great man, with three heads and six arms. he has a white, a sky-blue, and a red face, in his three right hands he holds an iron hook, an arrow, and a sword. his three left hands lift a knife, a bow, and a stick (ber ka. he wears an upper garment of white silk, a drawn (human) skin, and a tiger-skin serves him as a loin-cloth. on his head he wears a hat of cane, similar to a parasol. he rides on a white lion, and the mon bu pu tra [monbu putra] acts as the leader of his mount.232 as with tsiu marpo, variations certainly exist, but pehar s iconographic appearance as described here is repre

of dar "silk" 487 tib. lhubs se lhub. 488 tib. wang se wang; obscure. 489 tib. gong thag. the front ropes that keep the saddle from moving backward. 490 tib. khyugs se khyug. 491 tib. khro lo lo. 173 turquoise horse bridle shimmer.492 the red silk reins flutter and wave.493 the crupper494 of black serpents495 dazzles and flashes.496 the tiger-skin quiver on the right is vivid.497 the leopard-skin bow case on the left flashes.498 they cast the painful sickness of the might demons toward the enemy [324] they brandish red leather shields.499 the right hand throws the lasso of the might demon toward the enemy. it seizes like a sheep the vow-violator who is apprehended. on the red leather spear of the left hand a banner of red silk flutters and waves.500 the lasso of the might demon is thrown a

nted offerings of flesh and blood torma, and the vomited blood and knife fights which are quickly sent to the hateful vow-violator, the enemy. bhyo! also, regarding the brigands of the might demons; the divine might demon of the face on the image501 is endowed with a radiant light yellow body color. he wears red-striped satin on his body. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he rides a horse with dark facial skin as his mount. he carries a golden arrow and a golden bow in hand. he pulls the bow string and strikes the heart of the enemy [325] he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; there is the red lord over drosh (gro shod),502 overlord of the red copper rock.503 he blazes

throws at enemies the copper lasso in his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; the serpentine might demon of the covered yard [has] a terrifying dark red body color and [wears] clear boots and clothes on his body. he wears a belt of malicious snakes. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he rides a yellow tiger as a mount. he brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes with his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; the knife might demon of the red rock valley [has] a terrifying red body and wears a fur-lined red robe on his body

brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes with his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; the knife might demon of the red rock valley [has] a terrifying red body and wears a fur-lined red robe on his body. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he brandishes a red leather spear in his right hand. he brandishes a lasso of might demon intestines in his left hand. he rides a red donkey with a white upper belly as a mount. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons [326] the obstacle might demon, the black-headed heron [has] a completely terrifying b

BLACK SERPENT1

ed and thus, something akin to a three fold law applies. people claiming affiliation with a left hand path religion without regard for these laws are most often downtrodden teens who have low self esteem, and a need to belong to something bigger. they see the dark gods as a means of empowerment, of strength over people who have hurt them, and as a force to be reckoned with for those who refuse to bow down in humble servitude. these are the people society thinks of when they hear about satanism and demonolatry. oftentimes people accuse the left hand path community of being unable to give love and compassion for this same reason. once again, the myth rears its ugly head from the bowels of human intolerance and spews forth misconceptions. and yet they move on, in the open, proudly saying "i a

BLAVATSKY H P ANTHROPOGENESIS

his defection from the neo-platonists, that clement[[footnote(s* and that, notwithstanding the formal prohibition at the great church council of elyrus in a.d. 303, when it was declared that "the form of god, which is immaterial and invisible, shall not be limited by figure or shape" in 692, the council of constantinople had similarly prohibited "to paint or represent jesus as a lamb" as also "to bow the knee in praying, as it is the act of idolatry" but the council of nicaea (787) brought this idolatry back, while that of rome (883) excommunicated john, the patriarch of constantinople, for his showing himself a declared enemy of image worship[[vol. 2, page] 280 the secret doctrine. of alexandria began to translate gigantes by serpentes, explaining that "serpents and giants signify demons

ngenious interpretations for monotheistic purposes, elevated though they be into not-to-be questioned church dogmas, prove nothing, except the abuse of human authority and power, perhaps. apollo is helios (the sun, phoibus-apollo("the light of life and of the world) who arises out of the golden-winged cup (the sun; hence he is the sun-god par excellence. at the moment of his birth he asks for his bow to kill python, the demon dragon, who attacked his mother before his birth* and whom he is divinely commissioned to destroy- like karttikeya, who is born for the purpose of killing taraka, the too holy and wise demon. apollo is born on a sidereal island called asteria "the golden star island" the "earth which floats in the air" which is the hindu golden hiranyapura "he is called the pure[[agno

sents the region of atma, of pure soul, and spirituality. hence pushkara is shown as the seventh zone, or dwipa, which encompasses the kshira ocean, or ocean of milk (the ever-frozen white region) in the vishnu (and other) puranas (book ii ch. iv. and pushkara, with its two varshas, lies directly at the foot of meru. for it is said that "the two countries north and south of meru are shaped like a bow. and that "one half of the surface of the earth is on the south of meru and the other half on the north of meru- beyond which is half of pushkara (vishnu purana, asiatic researches, etc. geographically, then, pushkara is america, northern and southern; and allegorically it is the prolongation of jambudwipa* in the middle of[[footnote(s* every name in the puranas has to be examined at least und

to the delta, where her sons are foreordained to found "that far-off colony (v. 830 et seq. it is there that a new race (the egyptians) will begin, and a "female race (873) which "fifth in descent" from dark epaphos "fifty in number shall return to argos" then one of the fifty virgins will fail through love and shall. a kingly race in argos bear. but from this seed shall dauntless heroes spring, bow-famous, who shall free me from these ills" when this hero shall arise, the titan does not reveal; for as he remarks "this, to set forth at large needs lengthy speech[[footnote(s* alexander, who was better acquainted with attock than with india (where he never went) could not have failed to hear the indus near its very sources called nil and nilah. even if a mistake, it is thus easily accounted

that this author was the official and recognised defender of the roman church, and was helped by the learning of all the jesuits. on page 518 we read "we have pointed out several demi-gods, and also very historical heroes of the pagans, who were predestined from the moment of their birth, to ape while dishonouring it, the nativity of the hero, who was quite god, before whom the whole earth had to bow; we traced them being born as he was, from an immaculate mother; we saw them strangling serpents in their cradles, fighting against demons, performing miracles, dying as martyrs, descending to the nether world and rising again from the dead. and we have bitterly deplored that timid and shy christians should feel compelled to explain all such identities on the ground of[[vol. 2, page] 482 the s

law of septiform periodicity, a law of completion in weeks (p. 269. without accepting the conclusions, and especially the premises of the learned founder of "the east london institute for home and foreign missions" the writer accepts and welcomes his researches in the occult chronology of the bible. just as, while rejecting the theories and hypotheses of modern science and its generalizations, we bow before its great achievements in the world of the physical, or in all the minor details of material nature. there is most assuredly an occult "chronological system in hebrew scripture- the kabala being its warrant; there is in it "a system of[[footnote(s[[footnote continued from previous page] namely, about three or four o'clock a.m, when the system is most languid (see "approaching end of the

nd stand by them to the bitter end. in our race and generation the one "temple in the universe" is in rare cases- within us; but our body and mind have been too defiled by both sin and science to be outwardly now anything better than a fane of iniquity and error. and here our mutual position- that of occultism and modern science- ought to be once for all defined. we, theosophists, would willingly bow before such men of learning as the late prof. balfour stewart, messrs. crookes, quatrefages, wallace, agassiz, butlerof, and several others, though we may not agree, from the stand-point of esoteric philosophy, with all they say. but nothing could make us consent to even a show of respect for the opinions of other men of science, such as haeckel, carl vogt, or ludwig buchner, in germany; or ev

ca, yet of "not extremely distant times" they are built by "no race of dolmen builders" which never existed (opinion of de mortillet, bastian, and westropp) save in the earlier archeological fancy. finally virchow's opinion of the giant tombs of germany is now accepted as an axiom "the tombs alone are gigantic, and not the bones they contain- says that german biologist; and archaeology has but to bow and submit to the decision* that no gigantic skeletons have been hitherto found in the "tombs" is yet no reason to say there never were the remains of giants in them. cremation was universal till a comparatively recent period- some 80, or 100,000 years ago. the real giants, moreover, were nearly all drowned with atlantis. nevertheless, the classics, as shown elsewhere, often speak of giant ske

BLAVATSKY H P COSMOGENESIS

lity, transcends human conception. man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the absolute. only the liberated spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. as the highest dhyan chohan, however, can but bow in ignorance before the awful mystery of absolute being; and since, even in that culmination of conscious existence "the merging of the individual in the universal consciousness- to use a phrase of fichte's- the finite cannot conceive the infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the "unconscious" and the absolute can have even an instinct

of every plane. but not till the unit is merged in the all, whether on this or any other plane, and subject and object alike vanish in the absolute negation of the nirvanic state (negation, again, only from our plane, is scaled that peak of omniscience- the knowledge of things-in-themselves; and the solution of the yet more awful riddle approached, before which even the highest dhyan chohan must bow in silence and ignorance- the unspeakable mystery of that which is called by the vedantins, the parabrahmam. therefore, such being the case, all those who sought to give a name to the incognizable principle have simply degraded it. even to speak of cosmic ideation- save in its phenomenal aspect- is like trying to bottle up primordial chaos, or to put a printed label on eternity. what, then, is

d a dual purpose. personified as a female goddess for exoteric purposes, or as a male god in allegory and symbol, in occult philosophy our satellite was regarded as a sexless potency to be well studied, because it was to be dreaded. with the initiated aryans, khaldii, greeks and romans, soma, sin, artemis soteira (the hermaphrodite apollo, whose attribute is the lyre, and the bearded diana of the bow and arrow, deus lunus, and especially osiris-lunus and thot-lunus* were the occult potencies of the moon. but whether male or female, whether thot or minerva, soma or astoreth, the moon is the occult mystery of mysteries, and more a symbol of evil than of good. her seven phases (original, esoteric division) are divided into three astronomical phenomena and four[[footnote(s* the roman catholics

s, whose perfect nature is ever blessed. glory to thee, who art one with the serpent-race, double-tongued, impetuous, cruel, insatiate of enjoyment and abounding with wealth. glory to thee. o lord, who hast neither colour nor extension, nor size (ghana, nor any predicable qualities, and whose essence (rupa, purest of the pure is appreciable only by holy paramarshi (greatest of sages or rishis. we bow to thee, in the nature of brahma uncreated, undecaying (avyaya, who art in our bodies and in all other bodies, and in all living creatures, and beside whom nothing exists. we glorify that vasudeva, the lord of all, who is without soil, the seed of all things, exempt from dissolution, unborn, eternal; being in essence paramapadatmavat (beyond the condition of spirit) and in essence and substanc

cience explain to what mechanical and physical laws known to it, is due the recently produced phenomena of the so-called "keely motor" what is it that acts as the formidable generator of invisible but tremendous force, of that power which is not only capable of driving an engine of 25 horse-power, but has even been employed to lift the machinery bodily? yet this is done simply by drawing a fiddle-bow across a tuning fork, as has been repeatedly proven. for the etheric force, discovered by the well-known (in america and now in europe) john worrell keely, of philadelphia, is no hallucination. notwithstanding his failure to utilize it, a failure prognosticated and maintained by some occultists from the first, the phenomena exhibited by the discoverer during the last few years have been wonder

urus, in issachar, because he is "a strong ass couching down" etc, and therefore associated with the stables; virgo-scorpio, in dan, who is described as "a serpent, an adder in the path that biteth" etc; capricornus in naphtali, who is "a hind (a deer) let loose; cancer, in benjamin, for he is "ravenous; libra, the "balance" in asher, whose "bread shall be fat; saggitarius in joseph, because "his bow abode in strength" to make up for the twelfth sign, virgo, made independent of scorpio, is dina, the only daughter of jacob (see genesis xlix) tradition shows the alleged tribes carrying the 12 signs on their banners. but the bible is, besides these, full of theo-cosmological and astronomical symbols and personifications. it remains to wonder, and query- if the actual, living patriarch's desti

BLUE EQUINOX

vels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subtle enough, or pure enough: and you must then learn to dissociate the elements of that body by a process similar to the first, your consciousness remaining in the higher and leaving the lower. in this practice do you continue, bending your will like a great bow to drive the arrow of your consciousness through heavens ever higher and holier. but the continuance in this way is itself of vital value: for it shall be that presently habit herself shall persuade you that the body which is born and dieth within so little a space as one cycle of neptune in the zodiac is no essential of your self, that the life of which you are become partaker, while itself s

one of these have part in the silence of his heart. lapsed in that unwean d air, i awaited, unaware, what might fall. the silence wrapped veil on veil about me, trapped by the siren night, whose words the sevenfold sacrament 189 were the river and the birds. so close it swaddled me, and bound my being to the pure profound of its own stealthy intimacy, had artemis come panting by, silver-shod with bow and quiver hunting along the reedy river, and called me to the chase, i should have neither heard nor understood. or had zeus his dangerous daughter, aphrodite, from the water risen all shining, her soft arms open, all her spells and charms melted to one lure divine of her red mouth pressed to mine, i had neither heard nor seen nor felt the idalian. between my soul and all it knowledge of the

impressed with the idea that it is criminal to waste time, and the society s money, obtaining such stuff, and criminal to keep pouring money down such a sink of nothingness. what is the hold which this medium seems to have over the venerable secretary of the society? is it more than a mere scientific interest? are there subtler motives which cause the head of the psychical movement in america to bow solemnly before the crude .teachings. obtained through this evident fraud of a medium? any common sense man-of the-world, reading this stuff, would form his own opinions,.for it is plain to see that,.by merely playing upon his vanity, and flattering him to the skies, this .medium. has managed to ingratiate herself so thoroughly with the noted professor, that he has become blind to evidence, to

BOOK OF ENOCH

y ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i

BOOK OF DOOM

ut the change that you want in your life. 2.3. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.4. sorcerers know themselves to be gods, and they act accordingly. 2.6. this means that sorcery is not for the irresponsible, nor for the weak. 2.7. sorcerers do not worship any force in the universe. 2.8. they control it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ind her back. at mid-point of cord, a single reef, or square, knot is tied. 2. initiate's right arm is laid wrist over wrist, over left arm and another knot is tied. note: arms form base of triangle to head (see ilustration: 3. two ends of cord are taken up and around either side of initiate's head, crossing in front. 4. looping one end on around the back of the head, the two ends are tied with a bow at the right shoulder. part should obviously be played by the person who has been working with the initiate up to this point, details for entering and exiting a cast circle in lesson ten. lesson four: getting started/ 47 this tsee 48/ auckland's complete book of witchcraft priest.(name, why do you come here" initiate "to worship the gods in whom i believe and to become one with them and with m

"i am he who is the sun" all "you are he who is the sun" priest "i am he who is the lord and the light" all "you are he who is the lord and the light" priest "as i give light and life to you, so is it meet that you should give to others. let us all share all that we have with those who have nothing" returning to the altar, priest assumes the god position. led by priestess, coveners move around to bow before priest and to lay an offering* at his feet. priest "now may you know the true j oy of giving. so be it" all "so be it" priest/ess "we wiccans give thanks to the mighty ones for the richness and goodness of life. as there must be rain with the sun, to make all things good, so must we suffer pain with our joy, to know all things. our love is ever with the gods, for though we know not thei

lusively by ceremonial magicians. with phonetic spelling. that means, spelling a word the way that it sounds. the english language has a ridiculous number of words spelled nothing like the way they are pronounced. for example, bough (the limb of a tree, cough, through, though, thought. all have the ough spelling, yet all are pronounced differently! spelling those words phonetically they would be: bow, coff, throootthru, thoeandthot. this is the basis of pecti-wita runes; things are spelled as they are pronounced. now with the examples just given, through could be either throo or thru, so let's look at the pronunciation of vowel sounds "a" can be a as in hat, or a as in hate "e" can be e as in let ore as in sleep "i" can be i as in lit or i as in light "o" can be o as in dot or o as in vote

f you. he wings up and away over the trees towards the distant mountains. a grasshopper lands on your knee, then almost immediately is gone again. you get to your feet and stroll leisurely through the grass, parallel to the hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten tho

BUDGE E

hesera. 3. te-mau. 4. utu. 5. four bearded, human-headed figures, each of which has in his right hand a short spear, which rests p. 211 on his shoulder, and is pointed upwards; their names are- 1. setu. 2. ertau. 3. khesefu. 4. sekennu. click to view setu. ertau. khesefu. sekennu. click to view petthi. shemerthi. thesu. kha-a. 6. four bearded, human-headed figures, each grasping with both hands a bow, which he holds above his knees; their names are- 1. petthi, 2. shemerthi. 3. thesu. 4. kha-a. p. 212 the texts which refer to the above read--1 "this great god maketh his journey through this city, in this picture, in his boat, and his sailors, who are the gods, convey him along; this [great] god taketh up his place in this city in the water, whereupon those who live in the water make use of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

r and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other vari

ise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and the animals and humankind are made fertile by the sacred coupling beneath

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

him, at which i wondered. neither saw i any other body-guard, but certain virgins who were with us the day before, who sat on the sides of the arch. here i cannot pass over in silence how the little cupid flew to and fro there, but for the most part he hovered over and played the wanton about the great crown; sometimes he seated himself between the two lovers, somewhat smiling upon them with his bow. indeed, sometimes he made as if he would shoot one of us. in brief, this knave was so full of his waggery, that we would not even spare the little birds which flew in multitudes up and down the room, but tormented them all he could. the virgins also had their pastimes with him, but whenever they could catch him, it was not so easy a matter for him to get from them again. thus this little knav

COLLIER IRENE CHINESE MYTHOLOGY

ce for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previous tales, this story may have been based on an actual person, in this case a skilled bowman who lived sometime between 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang tree is reputed to be over ten thousand feet tall and spreads i

features the most well-known character in chinese folklore, the monkey king. his exploits demonstrate monkey s taoist training and powers. he is vain, rude, and greedy, but monkey s magic tricks and saucy personality make him a beloved character. 96 on the mountain of fruit and flowers, a magic rock gave birth to a stone egg. from this stone egg emerged a monkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and fruit. still, his joyful personality and curious nature made him the most popular animal on the mountain. one day, monkey jumped thr

COSIMANO CHARLES ELEMENTARY PSIONICS

ing, then it can be used to contact the dead. and indeed it most certainly can. in fact in the psychic world that is still the most common intentional use of it. people are always wanting to talk to their dead relatives, even when they had no use for them while they were alive. even the great thomas edison, before whose memory all inventors, even those who do not have the grand title of crackpot, bow, had as one of his uncompleted projects a device to communicate with the dead. such a device is, in fact, possible and i will show you how to make and use it and communicate with those great evildoers of history who have gone before. hey! we can all use a little advice every now and then. so, having said all this, you now have an idea of what the energy you will be working with is like. now be

DANCE OF THE WITCHES

to take a short leap over it, more like a short hop. don't get going too fast; stay with the steady chant and pacing, and the sounds. your awareness has to be with whatever you are doing at any given moment, totally, and you must do each action, meaningfully and with full attention and slow, steady deliberateness. you have to make three rounds like this, then stop in the east, and face the altar. bow once, then return to the center. kneel and place your hands on the ground in the same triangle shape you put them in at the beginning. slowly chant ah. kare. uh. then, slowly lift your hands, keeping that triangle shape, until they are as high as you can get them, held high above your head, and chant it again: ah. kare. uh. then put your hands down to your sides and face the altar again, and s

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

trol the politicians who pass the legislation. world army the progress to a world army has advanced quickly through the 1980s and '90s. the idea is to manipulate conflicts which will lead to demands for greater military powers for the united nations peacekeeping forces. they will then be fused with nato into a world army. what would a world army do? invade any country or community that refuses to bow to the world government, central bank, and currency. the gulf war in 1991 was created in part to hasten this process with nato countries funding and fighting that conflict under the united nations flag. the conflict in the former yugoslavia has been manipulated to this same end. as a result of the horrors of bosnia, we now have a 60,000-strong, 30 nation world army assembled in the former yugo

orations. there would be no more cia fascist coups to thwart elected governments determined to serve the needs of the people when love abounds in the collective human heart. love would cease to cooperate with the present structures of global power and in doing so, it would show just how little power they really have. they only exist because we created them and because we continue to cooperate and bow to their will. the real power in a pyramid lies at the base, not the top. nothing survives if it is not founded on love and the present structures of control will not survive. the governments we select in a world of love would reflect that desire to serve, to set free, and not impose. how many people today vote with love in their hearts? people vote, overwhelmingly, for what they believe is be

we respect ourselves, we stop looking to others to tell us what to do and think. we have respect for our own infinite capacity to decide what we can do in any situation. we might seek another's advice and view, but in the end self-respect decides for itself. self-respect also has the confidence to go against the majority view when appropriate and to decide its own morals and values. it refuses to bow to all the "shoulds" and "musts" that we are subjected to, and subject ourselves to, from the earliest years of childhood, most of them inherited from previous generations, sometimes thousands of years before. you must do this, you should do that, i must do this, i must do that. who says? the american therapist, albert ellis, called this phenomenon "mustabation. the musts certainly abate in th

DAVID ICKE CHILDREN OF THE MATRIX

nted star, the obelisk, and the dome. the egyptian hieroglyph for sirius was the obelisk, dome and fivepointed star; the bozo tribe of mali, cousins to the dogon, call sirius the "eye star; an egyptian hieroglyph for sirius was a triangle- three points representing the three sirius stars; and the triangle symbolised water in pythagorean code;26 the eye was a symbol of osiris in egyptian myth. the bow and arrow is another symbol used by the ancients for sirius and they knew it as the "bow star. the egyptian word meaning bowman also referred to a "heavy star metal- sirius b- and their word for heavy star metal was close to the words meaning dwarf and weight.27 the sumerian account called the epic of gilamesh tells of a star that is so heavy it cannot be lifted (sirius b. this star was associ

e sumerian account called the epic of gilamesh tells of a star that is so heavy it cannot be lifted (sirius b. this star was associated with an or anu, the leader of the anunnaki. the chief egyptian god, osiris, was also called an. in sumerian accounts, an, the jackal-dog-headed god, had a daughter, the goddess bau, the goddess of the dog. it has been suggested that bau is the origin of the term "bow wow" for a dog's bark.28 it certainly bears no resemblance to the sound a dog makes. in the sumerian epic, gilamesh is given 50 companions, which could be symbolic of the 50 years it takes for sirius b to orbit sirius. what's for sure, the ancients perceived sirius and sirius b as very important to their lives. the dogon are said to call these amphibious beings from sirius, the nommo or "maste

merians. the fairy story of jack and the beanstalk or jack the giant slayer comes from the tales of indara/thor. a title for thor in the edda is sig or ygg, which, in sumerian and cappadocian inscriptions, is spelt zagg or zakh. this is the origin of the modern name, jack.18 waddell writes of indara "the sumerian records regarding him date continuously back to the inscription on his sacred trophy bow! or holy grail by his great-grandson, about 3245bc..they contain fairly full details of the personality and exploits of himself, his queen and sonchampion knight, and his warrior-clan of guts or goths, with their portraits chiselled on stone and engraved on their sacred seals, representing them as wearing horned hats like the european goths, ancient britons and anglo-saxons, and like the eddic

fountainhead of existence. they live in obsessive envy of we who exist by flowing naturally with the dread prince of darkness. it is for this reason that individuals who resonate [vibrate] with satan have always been an alien elite, often outsiders in cultures whose masses pursue solace in an external deity. we satanists are our own gods, and we are the explorers of the left-hand path. we do not bow down before the myths and fictions of the desiccated spiritual followers of the right-hand path."18 no, they bow before the myths and fictions of other-dimensional entities. unbelievable. and it is not a choice between the right-hand path and the left-hand path. there is another that goes straight ahead. the temple of set also denies it is involved in anything horrific. its website assures us

years, went outside to the demonstrators and asked them how they knew i was anti-semitic. it was the usual tale "someone (warman and farber) had told them, they said. had they read my books? no. had they heard me speak? no. would they be going inside to hear me now? no. why? because he is anti- semitic! the only reason the toronto talk went ahead was because the head of the university refused to bow to pressure from warman and farber to block my freedom of speech. he was a brave man because the pressure was enormous. soon afterwards, he left the university by "mutual consent. as a result of the lies directed at me, the head of the canadian police hate crimes unit was in the audience. we shook hands afterwards and he had no problem with my talk whatsoever. warman and farber (the bronfmans)

DAVID ICKE THE BIGGEST SECRET

wers. its members, who areappointed for life, include prince philip, prince charles, the archbishop of canterbury,and the prime minister. nine official meetings are held each year and the governmentministers stand to attention while the queen is told of the government measures they areasking the queen to approve. this privy council of inner-circle politicians, courtiersand public servants have to bow to the queen and shake her hand before standing inline and they are sworn to conduct their business in the utmost secrecy.29another of the windsor-black nobility vehicles for global manipulation is thecrown agents. this organisation was formed in 1833 as crown agents for the382colonies to run the day-to-day administration in the empire and serve as privatebankers to government officials, colon

DEMONIC BIBLE

ll alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth, as gods upon the earth. the aeon of lucifer has begun! nations of the earth bow down before my chosen ones. men of the earth bow down before my chosen ones. kings of the earth bow down before my chosen ones. you, who have served me faithfully, shall take your place as gods upon the earth" each aeon represents a stage in the non-natural evolution of man. deitus could not have been proclaimed as an aeon enhancing word within the aeon of set since it changed this relationshi

of men and of women, until the master exorcist hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. he discovereth hidden t

when the exorcist hath a mind to call him, let it be abroad, and let him stand on his feet all the time of action, with his cap or headdress off; for if it be on, amaymon will deceive him and call all his actions to be bewrayed. but as soon as the exorcist seeth asmoday in the shape aforesaid, he shall call him by his name, saying: art thou asmoday? and he will not deny it, and by-and-by he will bow down unto the ground. he giveth the ring of virtues; he teacheth the arts of arithmetic, astronomy, geometry, and all handicrafts absolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a

ll alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth, as gods upon the earth. the aeon of lucifer has begun! nations of the earth bow down before my chosen ones. men of the earth bow down before my chosen ones. kings of the earth bow down before my chosen ones. you, who have served me faithfully, shall take your place as gods upon the earth" initial statement i have consecrated my body as a temple to the dark lord, i have set myself apart to the dark lord and the forces of darkness. i have crossed the gates of hell and have

DIABOLUS

, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept

vil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. t

e. the key to this is the imagination itself. peter lamborn wilson made reference to a text by aziz ad-din nasafi26 which referred to satan or iblis as the imagination. it is because of the imagination that he refused to be prostrate before mankind, as fire was superior to clay. while it is first considered a sin of pride, satan acknowledged his true nature as flame and could not bring himself to bow before a secondary creation for it was his father who created him, which no other he may submit to. it is within the kitab el-jelwa that ta us malek or shaitan makes a statement concerning the nature of his path and being. this is by far one of the more hidden aspects which offer a clue as to the nature of the consistency of satan. 26 the perfect man, see the black light by wilson, gnosis maga

DION FORTUNE MYSTICAL QABALA

ore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is the way of the mystic as distinguished from that of the occultist; it is swift and direct, and free from the danger of the temptation of unbalanced force that is met with in either pillar, but it confers no magical powers save those of sacrifice in tiphareth and psychism in yesod. mystical qabala

side pillars also converge on malkuth via the thirty-first and twenty-ninth paths. consequently everything ends in malkuth. 78. we who are incarnated in physical bodies are standing in malkuth, and when we set out upon the way of initiation our route lies up the thirty-second path to yesod. this path, straight up the central pillar, is called the path of the arrow, which is shot from qesheth, the bow of promise; it is by this route that the mystic rises upon the planes; the initiate, however, adds to his experience the powers of the side pillars as well as the realisations of the middle pillar. 79. this aspect of the central pillar is expressed in the yetziratic text wherein it states that malkuth causes an influence to emanate from the prince of countenances, the angel of kether. 80. the

DION FORTUNE PSYCHIC SELF DEFENSE

s the qabalistic cross on breast and brow. touching his forehead he says "to thee, o god (touching his solar plexus) be the kingdom (touching his right shoulder) and the power (touching his left shoulder) and the glory (clasping his hands) unto the ages of the ages. amen" by this formula the operator affirms the power of god as sole creator and supreme law of the universe to which all things must bow, and he establishes this formula magnetically in his aura by the action of making the sign of the cross upon himself. this sign is not an exclusively christian symbol, and can be used as readily by the jew as the churchman, for it is the equi-limbed cross of nature that is being used, not the calvary cross, of which the shaft is double the length of the cross-bar, and which is the symbol of sa

DONALDTYSON CORONZON

and loud (upon the scribe threatening him, the demon proceeded, after a short delay) they have called me the god of laughter, and i laugh when i will slay. and they have thought that i could not smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did indeed tempt thee, and it repenteth me. i bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. but thy name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore com

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ights, and thou openest the mighty gates. thou art the lord to whom hymns of praise are sung in the southern heaven, and unto thee are adorations paid in the northern heaven. the never setting stars (6) are before thy face, and they are thy thrones, even as also are those that never rest. an offering cometh to thee by the command of seb. the company of the gods adoreth thee, the stars of the tuat bow to the earth in adoration before thee [all] domains pay homage to thee, and the ends of the earth offer entreaty and supplication. when those who are among the holy ones (7) see thee they tremble at thee, and the whole world giveth praise unto thee when it meeteth thy majesty. thou art a glorious sahu among the sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou beau

and his strong arm fighteth against his foes. through him did the earth come into being in the beginning. he is the soul which shineth through his divine eyes,[3] he is the being endowed with power and the maker of all that hath come into being, and he ordered the world, and he cannot be known. he is the king who maketh kings to reign, and he directeth the world in his course; gods and goddesses bow down in adoration before his soul by reason of the awful terror which belongeth unto him. he hath gone before and hath stablished all that cometh after him, and he made the universe in the beginning by his secret counsels. he is the being who cannot be known, and he is more hidden than all the gods. he maketh the disk to be his vicar, and he himself cannot be known, and he hideth himself from

in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she was the goddess of the loom and shuttle, and also of the chase; in this aspect she was identified by the greeks with athene. she is depicted in the form of a woman, having upon her head the shuttle or arrows, or she wears the crown and holds arrows, a bow, and a sceptre in her left hand; she also appears in the form of a cow.[5] sekhet was in memphis the wife of ptah, and the mother of nefer-tmu and of i-em-hetep. she was the personification of the burning heat of the sun, and as such was the destroyer of the enemies of ra and osiris. when ra determined to punish mankind with death, because they scoffed at him, he sent sekhet, his "eye" to perf

the world beams of emerald light; thou art born from the p. 252 water, thou art sprung from nu, who fostereth thee and ordereth thy members. o thou who art crowned king of the gods, god of life, lord of love, all the nations live when thou dost shine. the goddess nut doeth homage unto thee, and the goddess maat embraceth thee at all times. they who are in thy following sing unto thee with joy and bow down to the earth when they meet thee, the god of heaven, the lord of earth, the king of right and truth, the god of eternity, the everlasting ruler, the prince of all the gods, the god of life, the creator of eternity, the maker of heaven by whom is established all that therein is. the company of the gods rejoice at thy rising, the earth is glad when it beholdeth thy rays; the peoples that ha

ll forth the words of my father tmu with my lips. he it is who constrained (11) the handmaid, the wife of seb; and unto him are bowed [all] heads, and there is fear of him. hymns of praise are sung in honour of my mighty deeds (12, and i am accounted the heir of seb, the lord of the earth, the protector. the god seb giveth cool water, he maketh his dawnings to be mine. they who dwell in (13) annu bow down their heads before me, for i am their bull. i grow strong from moment to moment; my loins are made strong for millions of years" vignette: a ram. text [chapter lxxxv (1) the chapter of changing into the soul of tmu. saith osiris ani, triumphant (2 "i have not entered into the house of destruction; i have not been brought to plate xxvii. http//www.sacred-texts.com/egy/ebod/ebod33.htm (2 of

) i have stablished [the one who is] in unnu. i have set the gods upon their places, and i have made glorious the temples of those who live in their shrines (7) i know the goddess nut, i know the god tatunen, i know teshert, i have brought with me their horns. i know (8) heka, i have heard his words, i am the red calf which is limned with the pen. when they hear [my words, the gods say (9 'let us bow down our faces, and let him come unto us; the light shineth beyond you' my hour is within my body (10) i have not spoken [evil] in the place of right and truth, and each day i advance in right and truth. i am shrouded in darkness when i sail up to celebrate the festival of the (11) dead one, and to embalm the aged one, the guardian of the earth--i the osiris, the scribe ani, triumphant! i have

fer to the glorious state of the deceased, who lives again in the form of horus. he enters among the revered dead; shouts of joy ascend in suten-henen, and gladness reigns in naarutef he hath inherited the throne of osiris, and ruleth the whole earth, and the company of the gods are content thereat; the god sut feareth him; all sorts and conditions of men both dead and living come before him, and bow down in homage when they behold him; the god hath made all to fear him; sut cometh unto him with head bent low to the earth; the deceased breaketh and turneth up the earth in blood in suten-henen (compare chap. xviii, g; his name shall endure for millions of millions of years; his name shall abide in suten-henen, and he shall wear the mighty atef crown upon his head for millions, and hundreds

ELLIS LOW TWELVE 1907

of the effect of this influence upon the masons who came early to this territory, i mention a little incident which occurred while our train was working its weary way over the mountains lying between deer lodge and bannack. i happened at that time to be the only mason in a company consisting of ten or twelve men. we had stopped at noon for refreshment near the bank of what is now known as silver bow creek, and were preparing to resume our journey when three or four horsemen descended from the mountains into the valley where we had halted. they were dressed in the coarse but picturesque costume of mountaineers, and presented to our inexperienced eyes the appearance of a troop of brigands. we regarded their movements with suspicion, and were ready at a moment's warning to engage them in hos

g when i came out of my door i saw a book lying on the porch. upon examination, i found that it had been shot half through by a revolver bullet, all the leaves had been cut by a razor and four grossly insulting messages were written within. i knew that action would follow these threats, but i was in the path of duty, and was resolved to go forward, content to do the will of the only one to whom i bow the knee "a few nights later, just as i had closed my prayermeeting, and was about to pass out of the door to go home, i was confronted by a woman, a member of my church, whose face and manner showed that she brought momentous news. beckoning me to one side, she said in an excited undertone `mr. hollinshed, you must not try to go home to-night `why not' i calmly asked, though my heart was beat

EMPERORS NEW RELIGION CHURCH OF SATAN

n where the follower works on himself or herself in some manner towards some concept of perfection. mankind is perceived as a creature with a higher potential, which unfortunately is curbed by today s cultures and traditions. the followers believe that they will be better off if the religion is allowed a place in the sun, where the follower: may come forth in splendor proclaiming i am a satanist! bow down, for i am the highest embodiment of human life [6, p. 45] less restrained, perhaps, but otherwise the church of satan s anticipation of human potential is not different from those of other new age religions in the world-affirming category. the church of satan s use of rituals is typical for new age religions. the designers of the rituals used in new age religions describe each ritual in r

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

k. scorpio governs swampy grounds and stagnant waters, orchards and ruinous houses, especially near water. the key phrase for scorpio is i desire. sagittarius, the ninth sign of the zodiac, is a mutable fire sign. it is a positive, masculine sign, ruled by the planet jupiter. its symbol is the centaur (sometimes, alternately, the archer) and its glyph is an arrow, which refers to the arrow in the bow that the centaur is holding. it takes its name from the latin word sagitta, arrow. sagittarius is associated with the hips, the thighs, and the liver. sagittarius is hot, dry, and diurnal. the native is well formed and of slightly above-average stature, with fine chestnut hair, but inclined to baldness, a visage somewhat long but ruddy and handsome. the body is strong, stout, and hardy. the na

sium, there was an order of bridge priestesses; and the goddess bore the name of the lady of the bridge. in rome also the priest was a bridge-builder pontifex, as he undertook the charge of souls. in austria and parts of germany it is still supposed that children s souls are led up the rainbow to heaven. both in england and among the chinese it is regarded as a sin to point with the finger at the bow. with us no trace of the idea that it is a bridge of souls remains. probably this was thought to be a heathen belief and was accordingly forbidden, for children in the north of england to this day when a rainbow appears, make a cross on the ground with a couple of twigs or straws, to cross out the bow. the west riding recipe for driving away a rainbow is: make a cross of two sticks and lay fou

er (new moon) 8. the ladle 9. the ox-boy 10. the maiden 11. the void 12. the rooftop 13. the house 14. the wall the white tiger of autumn 15. astride 16. the mound 17. the stomach 18. the pleiades 19. the net 20. the beak 21. orion the red bird of summer (full moon) chinese astrology encyclopedia of occultism& parapsychology. 5th ed. 282 22. the well 23. ghosts 24. the willow 25. the bird 26. the bow 27. the wings 28. the carriage. chinese astrology in general has two goals: the prediction of the future, and the determination of auspicious days upon which to initiate a particular enterprise (especially to marry or to begin a new business endeavor. for example, the pleiades is an unfortunate day to marry or initiate any family activity, while the next day is a good day. the mound is a good

902. doyle also killed off sherlock holmes.to concentrate on more serious literary efforts and his studies of spiritualism.by drowning him in reichenbach falls in switzerland. ironically, holmes was resurrected, or at least born again, from the waters of reichenbach in 1905 in the return of sherlock holmes to help supplement doyle s income. later books on holmes.the valley of fear (1915, his last bow (1917, and the case-book of sherlock holmes (1927).helped enable doyle to actively pursue his missionary efforts on behalf of spiritualism. even though doyle was a believer in spiritualism beginning in the late 1880s, in 1916 he wrote an article in light in which he enthusiastically proclaimed a new dedication to it. subsequently he began to actively proselytize for the spiritualist cause. wor

ology. aalen, germany: ebertin verlag, 1972. combination of solar influences. aalen, germany: ebertin verlag, 1972. holden, james h, and robert a. hughes. astrological pioneers of america. tempe, ariz: american federation of astrologers, 1988. eblis (or iblis) the satan of the mohammedans. it was said that eblis was an inmate of azaze, the heaven nearest god, and when the angels were commanded to bow down to the first man, he was the chief of those who rebelled. they were cast out of azaze, and eblis and his followers were sentenced to suffer in hell for a long time. it was supposed that he was composed of the elements of fire and that he succeeded the peris (fairylike nature spirits) in the government of the world. ebon, martin (1917) author and editor of popular books on parapsychology a

ople from the other world. hartford, conn: american publishing co, 1875. reprint, rutland, vt: charles e. tuttle, 1972. schrenck-notzing, baron a. the phenomena of materialisation. london, 1920. reprint, new york: arno press, 1975. eddy, mary baker (1821.1910) founder of the church of christ, scientist, the organizational center of the christian science movement. she was born on july 16, 1821, in bow, new hampshire. she grew up a member of the congregational church. she married george w. glover in 1843, but he died suddenly the next year, though not before one child was born. in 1853 she married daniel patters. for a while the health problems that had plagued her off and on for many years receded, but they eventually returned. while her husband was away during the civil war she visited a w

there was a purgatorial region.a kind of upper gehenna in which the souls of just men are cleansed by a temporary punishment before being admitted to heaven. it was believed that during this period the soul could revisit the places and persons it had loved. the persians understood gehenna as the place inhabited by the divs (rebellious angels, to which the rebels were confined when they refused to bow down before the first man. geley, gustav (1868.1924) distinguished french psychical researcher. geley was born in 1868 at montceau-les-mines, france, and became a physician. in his first book, l etre subconscient (1899, he expounded a theory of dynamo-psychism, a sort of soul energy by which he sought to escape from the difficulties of materialistic philosophy. in his second book, de l inconsc

aughter s gaze was also riveted upon the picture, which was very like gualdi, but she regarded it with a blush. the venetian looked from the picture to gualdi, and back again from gualdi to the picture. it was some time before he spoke. that picture was intended for you, sir, he said at last, hesitatingly, to gualdi. a slight cold change passed over the latter s eyes, but he only replied by a low bow. you look a moderately young man.to be candid with you, sir, i should say about forty-five, or thereabouts.and yet i know, by certain means of which i will not now further speak, that this picture is by the hand of titian who has been dead nearly a couple of hundred years. how is this possible? he added, with a polite, grave smile. it is not easy, replied gualdi quietly, to know all things tha

l impropriety and greed, observance of purity, austerity, religious study, and divinity. without such observances hatha yoga becomes merely a form of physical exercise. of the theoretical 84,000,000 asanas, 84 are said to be the best, and 32 the most useful for good health. the asanas often incorporate the postures of animals (cow, peacock, locust, lion, etc, plants (tree, lotus, and tools (plow, bow. an asana is considered mastered when the yogi can maintain the position without strain for three hours. asanas develop flexibility in associated muscle groups, and affect the tone of veins and arteries, particularly through inverted positions such as the yoga shoulderstand or headstand. many asanas help develop maximum flexibility of the spine through a series of backward and forward bending

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

relatives, after a cross had been given to her, as it was found that she did not own one. according to accounts published by the papers retch and molva, many other women were treated in the same fashion, the exercises lasting a whole day and night. the men pilgrims would seem to have been less severely handled. it is explained that the idea of unclothing the woman is that there should be no knot, bow, or fastening where the devil and his coadjutors could find a lodgment. and one is left with the picture of scores of women crawling around the church on their knees, invoking the aid of the almighty for the future of his pardon for sins committed in the past. the treatment of the possessed is analogous to that employed by many peoples for the casting out of devils. non- western cultures such

guished representative of french psychical thinking, rene sudre, ranked himself definitely in the opposite camp, declaring in an article in psychic research (may 1930, even as i can admit the faith in survival from the religious point of view, i should in like measure reject as absurd the doctrine of reincarnation and i well understand how it is that the common-sense of the anglo-saxon refuses to bow to this teaching. modern experiments in hypnotic regression through the twentieth century, reincarnation garnered its supporters with little fanfare. then in 1954 the subject of reincarnation became the subject of a public controversy following the serialization of the story of bridey murphy in the denver post and the subsequent publication of morey bernstein s bestselling book the search for

the annals of scottish sorcery. master storyteller sir walter scott recounts the major aspects of the curious occurrence: it is certain that no story of witchcraft or necromancy, so many of which occurred near and in edinburgh, made such a lasting impression on the public mind as that of major weir. the remains of the house in which he and his sister lived are still shown at the head of the west bow, which has a gloomy aspect, well suited for a necromancer. it was, at different times, a brazier s shop and a magazine for lint, and in my younger days was employed for the latter use; but no family would inhabit the haunted walls as a residence; and bold was the urchin from the high school who dared approach the gloomy ruin at the risk of seeing the major s enchanted staff parading through th

d would approve, but found it difficult to come to a decision, as everyone concerned suggested a different place. finally, a group assembled on the beach, intending to offer up a prayer for a solution to the problem. while they were thus engaged, they happened to look out to sea, where to their astonishment a vessel was seen sailing toward them, the sacred virgin herself on board. standing in the bow, she pointed in a certain direction, and the devout people concluded that their petition had been answered. the mysterious phantom vanished as quickly as it had come. another french specter ship, however, used to remain in sight for longer periods. the vessel was manned by a crew of demons and great dogs.the perjured souls of men who had been guilty of fearful crimes. yet the pious knew that t

e incident as conclusive. slade defended himself by asserting that, immediately before the slate was snatched from his hand, he heard the spirit writing, and had said so, but that his words were lost in the confusion which followed. if we grant that slade s testimony was as good as prof. lankester s or dr. donkin s it was difficult summarily to dismiss this plea. the case came up for trial at the bow street police court, london, on october 1, 1876. evidence in favor of the genuineness of slade s mediumship was given by wallace, cox, and george wyld. only four witnesses were allowed. the magistrate overruled their evidence, saying that he must base his decision on inferences to be drawn from the known course of nature, and, on the ground of the deposition of lankester and donkin, he sentenc

xby, francis ward monck, william eglinton, and others. during much of the rest of his life, wallace found himself defending mediums, who were increasingly seen as frauds. his defense would lead to a lively discussion with eleanor sidgwick in the journal of the society for psychical research in 1888. wallace defended henry slade and gave evidence of the genuineness of his phenomena at the trial in bow street police court, london, in 1876. in the same year, by casting his vote as president of the anthropological subcommittee of the british association for the advancement of science he made possible the presentation of william f. barrett s paper on spiritualism. in the years 1886.87, during a lecture tour of america, wallace stayed for some time in three centers of spiritualism. boston, washi

EVERBURNING LAMPS

a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. van tassel, george w, 1952. i rode a flying saucer! the mystery of the flying saucers revealed. los angeles: new age publishing company, 1958. the council of seven lights. los angeles: devorss and company. vegetable man jennings frederick, a young west virginia man, claimed that while bow-and-arrow hunting one afternoon in july 1968, he heard a high-pitched jabbering, much like that of a recording running at exaggerated speed. even so, he could understand it, and it was communicating to him that he should not be afraid. i come as a friend, the voice said. we know of you all. i come in peace. i wish medical assistance. i need your help. then frederick saw the creature whom wags

ets. i accosted one of the men, the elder ligon reported, and he told me his name was wilson. they were returning from a trip out on the gulf and were now headed toward iowa, where the airship was built. it was one of five that had been constructed there. the ligons accompanied them back to the ship, a huge structure 136 feet long and 20 feet wide, with four large wings and propellers attached to bow and stern. wilson explained it was powered by electricity. on april 25 the new orleans daily pi c a- y u n e carried an interv i ew with a visitor, rabbi a. levy of beaumont. levi recalled that a b o u t 10 days ago, on hearing that an airship had landed late that night on a farm just outside t own, he hastened to the site. t h e re sat an airship some 150 feet long with 100-foot wings. i spok

FAUST

all this revel to me s a sound detested long; they riot as if driven by the devil, and call it a pleasure, call it a song. peasants under the linden tree [dance and song. the shepherd decked him for the dance, in ribbons, vest, and wreath to prance, adorned with fine arraying. now round the linden lass and lad were thronging, dancing there like mad. hurrah! hurrah! hurrah-a-rah-a-rah! thus fiddle-bow was playing. he crowded and he pushed in haste, then bumped into a maiden s waist, elbow against her laying. the lively damsel turned her head: i find that stupid, now! she said. hurrah! hurrah! hurrah-a-rah-a-rah! don t be so rude and swaying! then round and round they winged their flight, they danced to left, they danced to right, all petticoats displaying. they grew so red, they grew so war

eldest pygmies. hasten, in spaces pleasant take places! haste, the work heeding, not strong but speeding! peace is still with ye, build ye the smithy for troops to shapen armour and weapon. all ye ants, cluster, busily fluster, metals to muster! dactyls conforming, tiny but swarming, our orders hear ye and firewood bear ye! heap in a pyre smothering fire! charcoal prepare ye! generalissimo. with bow and arrow foes will we harrow! herons that wander by that pond yonder, numberless nesting there, haughtily breasting there, shoot them straightway, all them together, in helm and feather us to array. ants and dactyls. who now will save us! iron we re bringing, chains to enslave us. chains we re not springing, not yet the hour; heed, then, their power! the cranes of ibycus. cries of murder, moa

re not springing, not yet the hour; heed, then, their power! the cranes of ibycus. cries of murder, moan of dying! fearful pinions fluttering, flying! what a groan and moan and fright pierces upward to our height! all have fallen in the slaughter, reddened with their blood the water. greedy lust, misshapen, cruel, steals the heron s noble jewel. on the helmet now it waves, oh, these fat-paunched, bow-legged knaves! comrades with our host in motion, serried wanderers of the ocean, summon we, for vengeance mated, in a case so near related. let none spare his strength or blood! hate eternal to this brood! they disperse in the air, croaking. mephistopheles [on the plain. the northern witches i command, but these, spirits so alien, make me ill at ease. the blocksberg s a convenient place to roa

ter; like vampire bats they peep and twitter. a phorkyad give me the eye, my sisters, to espy who to our temple dares to come so nigh. mephistopheles most honoured! i approach you, with your leave, that i your threefold blessing may receive. i come, though as a stranger, be it stated, yet, if i err not, distantly related. gods ancient and revered i ve seen ere now, to ops and rhea made my deepest bow. the fates, your sisters too, whom chaos bore, i saw them yesterday- or else the day before. but others like yourselves i ve never sighted, and i stand mute, amazed, delighted! the phorkyads intelligent this spirit seems to be. mephistopheles that no bard sings your praise amazes me. and say! how came it, how could it have been? your likeness, worthy ones, i ve never seen! on you the chisel sh

seducing, fighting, harrying hither, thither, demigods, heroes, gods, aye, demons also, to and fro they led me ever wandering. my first estate confused the world, my second the more, my third and fourth bring woe on woe. remove this good man, let him now go free; let no disgrace befall the god-befooled! faust astonished, i behold alike, o queen, the unerring archer and the stricken one; i see the bow which hath the arrow sped that wounded him. arrows on arrows fly, me do they smite. criss-cross through keep and court i feel their feathered whirring everywhere. what am i now? the faithfulest thou mak st at once rebellious to me, insecure my walls. and so my army, i fear now, obeys the conquering, unconquered queen. what else remains save that i give to thee myself and all that i have fancie

pear; rubies would all their radiance lose beside thy glowing cheek s bright hues. the treasure greatest and most rare before thy presence i lay here; and to thy feet is brought today the fruit of many a bloody fray. as many chests as here i bore, of iron chests i have yet more; admit me to thy train, i will thy vaults with every treasure fill. for scarce dost thou the throne ascend, ere now they bow, ere now they bend, intelligence and wealth and power, before thy peerless form and flower. firmly i held all this as mine, but now it s free and it is thine; twas precious, sterling, vast, i thought, but now i see that it was naught. vanished is what i once possessed. a mown and withered grass at best; oh, with one happy glance but deign to give it all its worth again! faust quickly remove th

is deftly slips with unfolding wings, through the sunlit, radiant ether boldly, wantonly fluttering. so too did he, the agilest, that to thieves and to tricksters and all seekers of gain he d be ever a favouring genius. this straightway he makes manifest through most clever devices. swift the trident of ocean s lord steals he, and slyly from ares self steals the sword from the scabbard, arrow and bow from phoebus too, also the tongs from hephaestus, even from zeus the father s bolt would have had, but was frightened by fire. eros too he overcomes in a leg-tripping wrestling match, and when cypris caresses him, steals from her bosom the girdle. a charming, purely melodious music of stringed instruments resounds from the cave. all become attentive and soon seem to be deeply stirred. hencefor

hes quivering whisper, in their murmuring swaying, toying gently, we ll entice up from the roots the vital currents to the twigs; and now with leafage, now with blooms in great profusion we ll adorn the fluttering tresses freely for an airy growth. falls the fruit, at once will gather life-enjoying herds and people, quickly coming, briskly crowding, for the picking, for the tasting; they will all bow down around us as before primeval gods. another part. in the smooth, far-gleaming mirror by these rocky walls we ll nestle, moving in the gentle wavelets to and fro, caressingly. to each sound we ll hearken, list to songs of birds and reedy fluting. be it pan s own fearful voice, a ready answer is at hand. doth it murmur, we too murmur; thunders it, we roll our thunders overwhelming, doubly cr

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

and representing, as accurately as possible, what our dear mentor transmitted to us in private meetings during the course of those many years. i have assiduously striven to maintain the voice and stylistic idiosyncrasies of our mentor whenever possible. in my role as recorder, i make no pretense to speak with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in the completion of this work. kindest regards, daniel hale feldman november 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the work of the chariot trust published a landmark series of translations of the primary hebre

inherent divinity as the lord hvhy or queen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the fingers of your right hand to your lips, then to the mezuzah on the doorpost, and then to your heart. bow to the shrine and then enter. go to the altar and kneel down before your shrine, briefly casting your gaze successively upon all the objects there, and finally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they crawl; first on their bellies, then on their hands and knees. long before that, the fe

rd, and deed as a humble offering of love and devotion, and please forgive me for all that are not. ay-men (anagram for el melech ne-ehman lit. el faithful king) having completed your prayer, unwrap the prayer shawl, stand up and walk up to your shrine. kneel down and make a final prostration. rise from the prostration and gaze upon the image of the name hvhy in the tzimtzum for a while. rise up, bow, and walk backwards several steps from the shrine. turn and proceed to the door. at the doorway, take one final look at the image and bow. touch the fingers of your right hand to your lips' 8: h" 2: 2 2:e 8% then to the mezuzah on the doorpost, and then to your heart. turn and walk away and begin your day. again, try if possible not to engage in trivial conversation or frenetic activity for a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e" love emblems into emblems of "sacred" love in the jesuit religious emblem-books of the early seventeenth century. i have pointed this out elsewhere by studying, in connection with 1 see above, p. 221. 286 giordano bruno: heroic enthusiast and elizabethan bruno's emblems, profane love emblems from the vaenius collection, showing lovers wounded by darts from the eyes of the lady, or from cupid's bow, together with sacred love emblems showing arrows of divine love wounding the heart, or rays from divine love penetrating the soul' it is in exactly the same kind of way that bruno uses the petrarcan conceits in the eroici furori, save that, with him, the darts of divine love, the rays from the divine light, which penetrate the heroic enthusiast reach him from god in nature. in view of his str

gic used inwardly to form a magus aiming at being the leader of a magical religious movement. in composing his images, bruno has been influenced by astrological talismans, but diversifies these with normal mythological figures, or combines the talismanic with classical figures, or invents strange figures of his own. i can give only a few examples. here are some of the images of sol. apollo with a bow and without the quiver, laughing. a man with a bow, killing a wolf, above him a crow flying. a young and beautiful man with a lute. an unfamiliar image. a bearded and helmeted man riding on a lion, above his helmet a gold crown. on the helmet a great cock with a conspicuous crest and ornamented with many colours.1 as can be seen here, ordinary classical images are varied with more magical ones

FRATER ELIJAH ANGELS OF CHAOS

ry nice! to have a clear purpose of will and focus was welcome after the flux i just came from 11/6/99 the binding of the will. bearing witness to the obsession which is the small fraction of evil. the princes themselves. humanities vilest parts honed and chiseled into an ingot of fine malevolent intelligence (evocation) here and now do we bind them, the sublime well spring of hope. creation they bow before it s might a note of the demons- the identification and sigilization of as many demons as possible is necessary to get a grasp on this. many times these nasty bug s form circuits and feedback loops to enhance and keep their reigns of control. rigid self analysis and control must endure, sometimes just making a note of a circuit is enough to temporarily diffuse it. journal exert *b1 (bab

FREEMASON BLUEBOOK

ird, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tre

th as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (28 of 76 [11/22/1999 11:51:55 am] to rise, with trembling shake, along the path w

th up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may di

ranslated into words. most eloquently they tell us how vain and empty are all hatreds, jealousies, disputes and rivalries, of human life. but this body is not our brother, but that which was his material part until god laid his finger on him and he slept. he was mortal but now has put on immortality. chaplin: let us pray. almighty and most holy god, in whom we live and move and have our being, we bow in thy presence with a profound sense of our dependence in thee. thou alone art our refuge and strength, a very present help in trouble. most humbly do we seek thy blessing in this our time of need. may thy consolation be sufficient in our trouble, and thy peace comfort us in our sorrow. in thy keeping we leave our brother, assured that in the larger life of the spirit upon which he has entere

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunning, as a means of attaining mastery over others, which characteristic is indicated in the second of the fiery signs, leo, the lion, the king of beasts; or perchance it may rise above the animal nature, and aim at the stars with the bow of spiritual aspiration, typified by the last of the fiery signs, sagittarius, the centaur. the centaur is just ahead of the watery sign scorpio, a warning that one who tries to reach that prerogative as "phree messen" a son of fire and light, will surely feel the sting of the scorpion in his heel, which will goad him onward upon the path where men become "wise as serpents" it is from this cla

FREEMASONS SATANISM AND SYMBOLISM

ven [great father's pha llus [oliver, signs and symbols, macoy publishing and masonic supply co, p. 14; also r. swinburne, the mysteries of osiris or ancient egyptian initiation, p. 185] a christian author explains this somewhat obscure statement, above, on the sexual symbology of the rainbow "in the ancient jewish kabbala. mystical rabbis taugh he t that the rainbow symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his

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

y the greeks a hyperborean, was a priest of the sun, who went abroad for the purpose of study and observation, and to renew by his presence and his gifts the old friendship which had long existed between the celts and the greeks. strabo remarks concerning abarras that he was much admired by the learned men of greece. himerius says of him that he came "not clad in skins like a scythian, but with a bow in his hand, and a quiver on his shoulders and a plaid wrapped about his body, a gilded belt encircled his loins, and trousers reaching from his waist downward to the soles of his feet. he was easy in his address, agreeable in conversation, active in dispatch and secret in the management of great affairs; quick in judging of present occurrences, and ready to take his part in any sudden emergen

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ion by the divine guardians of the order, livinginthe light of their perfect justice, who can, as tradition and experience affirm, strike the breaker of the mystical obligation with death or palsy, or overwhelm him with misfortunes.theyjourney as upon the winds; they strike where no man strikes; they slay where no sword slays [the hiereus places his sword on the neckofthe candidate 'and even as 1 bow my neck under the sword of the hiereus, so do i commit myself into their hands for vengeance or reward [the sword is removed by the hiereus 'so help me my mighty and secret soul, and the fatherofmy soul, who worksinsilence and nought but silence can express' a pause.hieropham:'rise, neophyteofthe 0=0 grade of the order ofthem".r.(the german name is here given in full.)thecandidate is assisted

GILBERT THE MAGICAL MASON

scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow.thepages of history of the world presents to us many instances of such events, which we generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinar

GILBERT THE SORCERER AND HIS APPRENTICE

=)the man are to be noted as forming the kerubic figures of ezekiel and john. to these signs are allotted the tribes of ephraim. judah,danand reuben, who, as we shall presently see, encamped towards the cardinal points around the tabernacleofthecongregation, and as leadersoftheothers.thesigns of(ii)the twins) the fishes, and in a certain sense as a compounded figure (t )the centaur armed with the bow, are called bi-corporate, or double- bodied signs. to these refer manasseh (ii),simeon, and benjamin (t).manasseh was divided into two half-tribes with separate possessions (being the only tribe thus divided, and thus answers to the equal division of the sign of the twins, castor and pollux, the great twin brethren. simeon and levi aretwelve signs and twelve tribes 41classed together, like the

)andtriplicity of( 0 )and(2).thesymbolism of-thelionis alsoproperto('y')on account of its solar, fieryandmartialnature.ofephraim(ts )and( n) manasseh, classedtogetherundertheirfather'sname,jacob says,'iosephis a fruitfultwelvesigns and twelve tribes 43bough, even a fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him and shot at him, and hated him:buthis bow abode in strength, and the arms of his hands were made strong by the hands of the mightygodof jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed

and they shall suck of the abundance of the seas' the armorial bearings of issachar are- blue, and an ass crouching beneath its burden. this coincides with the peaceful nature of the quiet and watery sign of (ijj5).ofjudah (ri )jacob says 'judah, thou art he whom thy44 the sorcererand his apprenticebrethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. judah is a lion's whelp: from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he wash

GOETIA LUCIFERIAN

rth, who may bring one close to the spirits of nature. he guides in dreams the sorcerer to the great forests, from which the trees are flowing in beauty and ancient wisdom. amdusias gives excellent familiars and governs 29 legions. 70^ belial belial is the sixty-eight spirit of the shemhamforasch, who is a might king. belial was created after lucifer and is one of the original djinn who would not bow before the clay of man. belial is traditionally the lord of the earth, the lord of the sorcerous path and a powerful daemon of the will made flesh. belial appears often in the form of two 71 beautiful angels who ride within a chariot of fire. he speaks in a calm and beautiful voice, yet has a touch of the sinister to it. belial declares how he fell along with lucifer who came long before micha

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

emple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golde

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

emple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

emple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?nam

GOLDEN DAWN RITUALS C C1

esponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyr

lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name

GOLDEN DAWN RITUALS U4

ision g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the place desired. arriving here a sphere of astral light is formed by the agency of the lower will, illuminated by the higher will, and acts through spiritual consciousness. by reflection along the thought ray, the sphere of astral light is partly drawn from the nephesch and partly from the surrounding atmosphere. this s

GOLDEN DAWN RITUALS U7

aw of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a

rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be f

be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elem

GOLDEN DAWN RITUALS ZAM1

ward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 18 raise both arms to form the letter "v, with your palms facing each other, tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up your arms into the form of a cross while saying: lux (looox) step 21 now say with meaning "the light of the cross" step 22 virgo, isis, mighty mother (form the "l" while saying) scorpio, apophis, destroyer (form the "v" while saying) 7 sol

GOLDEN DAWN RITUALS ZAM16

o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee

GOLDEN DAWN RITUALS ZAM2

ightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 7 raise both arms to form the letter "v" with your palms facing each other and tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" 7 step 8 bring your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as

GREY W G CONDENSATION OF KABBALAH

n. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way i

tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up it. one is that of a bow, called keshet, which fires a golden arrow, termed chetz, straight up the middle pillar in the direction of divinity. this bow is thought to be just below the ninth sphere yesod, and is symbolised by the rainbow, composed of all colours of the spectrum. see figure 4. it represents projective energy drawn from every sphere, and the arrow signifies pure aspiration deliberately aimed at some obje

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to the notion a more universal character' sathanas seminavit semen suum' bohmer's fontes 1, 47' den sdmen kan der tiuvel geben' freid. 67, 25 'des tiefels same/ walth. 31, 34 'der tievel hat gescet den sinen samen in diu lant' ms. 2, hp 'warp de duvel sin sat dar in' detm. 2, 217. it is remarkable that in beow. 348 seq. the devil is called gasthona, soul-killer, and 3485 bona, shooting with fiery bow; as indeed we find in mod. german' the inurderer from the first (sieben ehen p. 394 'the cruel hangman of souls (in erasm. francisci; conf. the serv. stari krvnik (p. 21. to him, as well as to death, are ascribed bands, ropes, bridle and steed' diufeles gi-benti' 0. i. 10, 22 'mit des tievels bande geseilet' tied, karl 33 'der tievel hat mich gestricket' snared, 17' in des tivels zoumheffen (b

eebbe him geworht of cwicbedme feower cristas ma3lo, aud awrite on aglcon ende mattlieus and marcus, lucas and johannes, lege])8et cristes mcel on 7one pyt neo^eweardne, cwe^e ?onne: crux mattheus, crux marcus, crux lucas, crux johannes, nim]?onne)?a turf and sette)?8er ufon on, and cwe^e nigon si'son (9 times ?as word: crescite, and swa oft pater noster. and wende]>e j^onne eastweard, and onlut (bow) nigon si^on eadmodlice (humbly, and cwe);onne]?as word: eastweard ic stande, arena (favours) ic me bidde, bidde ic]?one masran dryhten, b. i ]y. miclan dryhten, bidde ic ^one haligan heofourices weard. eorcfan ic bidde and ^ipheofon, and]?a so^an sancta marian, and heofenes meaht and heahreced, past ic mote ]yis gealdor mid gife dryhtnes to^um ont^nan j^urh trumme gep'anc, aweccan )7as weestm

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

aning no doubt the same as k\veu&gt, to flush, rinse, conf. as. swapan verrere. diluvium is in ohgr. unmezfluot or slnfluot (like sinwaki gurges, mhg. sinwage; not so good is the ohg. and mhg. smtvluot, and our siindfluth (s^-flood) is a blunder. sailors let birds fly, pliny 6, 22. three ravens fly as guides, landnamabok 1, 2. deluge, sinflut. 577 jehovah made a covenant with man, and set his bow in the cloud for a token of the covenant. after this beautiful compact picture in the 0. t, the eddie narrative looks crude and unpolished. not from heaven does the flood rain down, it swells up from the blood of the slain giant, whose carcase furnishes material for creating all things, and the human race itself. the insolence and violence of the annihilated giants resemble those of the sons o

nd mummel (i.e. swan-maiden. the frisians put seven sea-blades (zeven plompenbladen) in their escutcheon, and under that emblem looked for victory; 1 our gudrunlied (1373) knows all about it, and furnishes herwic of sewen or sclanden with a sky-blue flag: f sobletcr swebent (float) dar irme/ this sea-flower is the sacred lotus of old egypt, and is also honoured in india; the tibetans and nepalese bow down to it, it is set up in temples, brahma and vishnu float on its leaf; and it is no other than a m. nethl. poem that still remembers thumbkin floating on the leaf (p. 451. 1 j. h. halbertsma s het buddhisme en zijn stichter, deventer 1843, pp. 3. 10; and lie adds, that the people are to this day very careful in picking and carrying the plompen: if you fall with the flower in your hand, you

e their way over the bridge into heaven, sn. 18. 30. the whole conception is in keeping with the cars in which the gods journey through heaven, and the roads that stretch across it (conf. p. 361. it was christianity that first introduced the 0. test, notion of the celestial hew being a sign of the covenant which god made with men after the rain of the deluge: ohg. reganpocjo, as. scurboga, shower-bow, csedm. 93, 5. meanwhile some ancient superstitions linger still. the simple folk imagine, that on the spot where the rainbow springs out of the ground, there is a golden dish, or a treasure lies buried; that gold coins or pennies drop out of the rainbow. when gold-pieces are picked up, they are called regenbogen-schwsselein(-dishes, patellae iridis, which the sun squanders in the rainbow. in

is a golden dish, or a treasure lies buried; that gold coins or pennies drop out of the rainbow. when gold-pieces are picked up, they are called regenbogen-schwsselein(-dishes, patellae iridis, which the sun squanders in the rainbow. in bavaria they call the rainbow himmelring, sonnenring, and those coins himmelringschilsseln (schm. 2, 196. 3, 109: conf. supra p. 359 note. the romans thought the bow in rising drank water out of the ground: bibit arcus, pluet hodie/ plaut. curcul. 1, 2; purpureus pluvias cur bibit arcus aquas? propert. iii. 5, 32. tibull. i. 4, 44. yirg. georg. 1, 380. ov. met. 1, 271. one must not point ivith fingers at the rainbow, any more than at stars, braunschw. anz. 1754 -p. 1063. building on the rainbow means a bootless enterprise (note on freidank p. 319. 320, and

t of agreement on the part of the chinese: tune et etiamnum viget superstitio, qua iridem orientalem digito monstrare nefas esse credunt; qui hanc monstraverit, huic subito ulcus in rnanu futurum. iridem habent sinae pro signo libidinis effrenatae quae regnat/ l the slavic name for the rainbow is 0. si. duga, serv. and russ. duga, duga nebeskia, boh. dulia, prop, a stave (tabula, of a cask, hence bow; the servians say, any male creature that passes under the rainbow turns into a female, and a female into a male (vuk sub v. 2 two slovenic names we find in murko: mdvra, mdvritsa, which usually means a blackish-brindled cow; and bozhyi stolets, god s stool, just as the rainbow is a chair of the welsh goddess geridwen (dav. brit. myth. 204; conf( god s chair/ supra p. 136. lett, warrawihksne

s we find in murko: mdvra, mdvritsa, which usually means a blackish-brindled cow; and bozhyi stolets, god s stool, just as the rainbow is a chair of the welsh goddess geridwen (dav. brit. myth. 204; conf( god s chair/ supra p. 136. lett, warrawihksne, liter, the mighty beech? lith. laumes yosta, lauma s or laima s girdle (sup. p. 416; also dangaus yosta heaven s girdle, jdlpinnis dangaus heaven s bow, urorykszte weather-rod; more significant is the legend from polish lithuania, noticed p. 580, which introduces the rainbow as messenger after the flood, and as counsellor. finn, taiwancaari, arcus coelestis. in some parts of lorraine courroie de 8. lienard, couronne de s. bernard. in superst. esth. no. 65 it is the thunder-god s sickle, an uncom monly striking conception. to the greeks the ip

n, taiwancaari, arcus coelestis. in some parts of lorraine courroie de 8. lienard, couronne de s. bernard. in superst. esth. no. 65 it is the thunder-god s sickle, an uncom monly striking conception. to the greeks the ipis was, as in the 0. test, a token of the gods, ii. 11, 27; but at the same time a half-goddess *i/h9, who is sent out as a messenger from heaven. the indians assigned the painted bow of heaven to their god indras. in our own popular belief the souls of the just are led by their guardianangels into heaven over the rainbow, ziska s oestr. volksm. 49. 110. as for that doctrine of the ed da, that before the end of the 1 chi-king ex lat. p. lacharme, interpr. jul. mohl, p. 242. 2 like the contrary effects of the planet venus on the two sexes in superst. 1, 167. 734 sky and stae

ir gesant, daz si kiinden in diu lant sin kunft 3, 22 7b. der meie viieret den wait an siner hende, leads the wood by the hand, ms. 2, 81b; he is provided with hands (like wish, p. 142. men worship him with thanks and bowing, like a king or god making his progress (p. 213, freyr; like them he has his strete (highway: des meigen straze ben. 42. uf des meien strazen ms. 23a* meie, ich wil dir nigen bow to, ben. 398 &lt; erent den meien/ ben. 184. msh. 1, 147a- b. der meie habe des danc! thanks thereof, 1 ben. 434. may and summer put on their verdant attire: der meie ist uf sin grilenez zwi gesezzen/ ms. 2, 75a. may hears complaints, he commands his flowers, 1, 3b. des meigen vriunt (attendant, der griiene wase (sward, der het iiz bluomen angeleit (laid on) so wiinecliche sumerkleit/ tris

es. walahalla. 817 tahitians: god shakes the earth; 1 the lettons: drebkuls beats the earth, and makes her tremble/ just as the greeks call their poseidon (neptune) ewoaiyaios, evvocrisas (see suppl. our forefathers thought of the sky not only as a roof to the earth (p. 698, but as a heavenly kingdom, the dwelling-place of gods and of blessed men whom they had taken up. the bridge of the heavenly bow leads into it (p. 732, so does the milky way (p. 356. we must first suppose all that to have happened which was told in chap. xix about the creation of the world according to on. views. after the gods had set in order heaven and earth, created ask and embla, and appointed mrsgars to be the habitation of man, they fitted up for themselves in the centre of the world a dwelling-place named asgar&

GRIMOIRE OF TURIEL

virtue of our lord and saviour jesus christ, in whose name i attend, waiting for and expecting your appearance. fiat, fiat, fiat. amen. interrogations: comest thou in peace, in the name of the father, and of the son, and of thc holy ghost yes. thou art welcome, noble spirit. what is thy name? turiel. i have called thee here, turiel, in the name of jesus of nazareth, at whose name every knee doth bow, both of things in heaven, earth, and heil, and every tongue shall confess there is no name like unto the name of jesus, who hath given power unto man to bind and to loose all things in his name, yea, even unto them that trust in his salvation. art thou the messeager of setchiel yes wilt thou confirm thyself unto me at this time, and from henceforward reveal all things unto me that i shall des

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

out of a great many, and attention is called not only to the very evident working of the law of the triangle, but also to the beautiful grace in form. in illustration no. 2 we see how the law of the triangle shows itself in connection with a demonstration of vibrations. by placing a piece of glass on a pedestal and sprinkling sand on the glass, one can manifest the vibrations by drawing a violin bow on the edge of the glass and cause the vibrations to flow across the surface of the glass and thereby arrange the sand in various forms, as shown in the seven black squares of illustration no. 2. in the lessons of our higher degrees, where the metaphysical principles are taught, we learn that thought vibrations can be directed into designs and "forms" just as with the sand and the physical vib

HANDBOOK OF EGYPTIAN MYTHOLOGY

of osiris, just as the hand goddess aroused the penis of the creator to create the first life. a relief at abydos shows the all-important moment when isis in bird form uses her wings to fan the breath of life into osiris. hymns celebrate the exaltation of isis when she knows that she has conceived the child who is king even in the egg. summoned by her cry of triumph, other deities acknowledge and bow down to the unborn horus. at some point, the myth of the death of osiris and the restoration of his body by isis was combined with the cult of anubis as protector of the dead and overseer of funerary rites. all aspects of an egyptian funeral were given mythical precedents in the mummification, entombment, and revivification of osiris. a number of myths, particularly in papyrus jumilhac, deal w

rus the child was the son of the solar goddess raet-tawy. such child gods had to propitiate or overcome their terrifying mothers before they could assume power in their own right. the more forceful aspect of these child gods could be represented by a form of horus known as shed (the savior. he appeared on stelae of the late new kingdom dressed as a prince who vanquished dangerous animals with his bow or curved sword. this was a forerunner of the type of magical stela known as a cippus. on these, the naked horus child tramples on crocodiles and squeezes the life out of other dangerous creatures such as snakes, lions, and antelopes (see figure 16. when the greeks saw such objects, they identified horus the child/harpokrates with the infant herakles (hercules) who strangled two snakes that at

as often named as the mother of sobek, the most important crocodile god. when neith spat into the primeval waters, her spittle turned into the terrible chaos monster, apophis, who nightly challenged the rule of the sun god. one festival at esna commemorated neith saving the newborn ra from her children (the crocodiles or the chaos serpent) by carrying him across the waters. neith, mistress of the bow, was depicted holding a bow and arrows. the arrows of neith were used to strike down the enemies of the sun god, including her offspring apophis. in the pyramid texts, neith was named as one of the four goddesses who protected the royal sarcophagus and canopic chest. this protective role was later extended to all the dead. see also apophis; cattle; horus the child; mehet-weret; nun; sobek refe

and knowledge. she and thoth fixed the length of a king s reign by inscribing his name on the leaves of the ished tree at heliopolis. seshat usually wears a panther skin, a symbol of priestly office. she sometimes carries a palm frond carved with notches to mark the passing years. her mysterious headdress consists of a seven-pointed star (or seven-petaled flower) topped by an object that may be a bow or an inverted pair of horns. the goddess known as sefkhat-abwy (the seven-pointed one) is probably seshat under another name. as goddess of writing, seshat was the keeper of royal annals and genealogies. she was shown recording the booty gained by kings in battle, perhaps as a reminder that a share was due to the gods. seshat was even said to descend into the underworld to record everything i

HEAVEN HELL

seen biting into the back of an ass, which is being delivered by the scribe nekht in his character of osiris. that aai is a solar being, and that he opposes apep on behalf of ra, is obvious. it seems, however, that he is in need of the help of the men with harpoons, and of p. 184 their companions behind them, each of whom holds the ends of a pole or rope (of a net, which is bent in the shape of a bow over his or her head. the men are called heru-metu-hekaiu, i.e "those who are over the words (which have) magical power; the apes are called saiu, i.e, producers of magical effects by making knots in ropes, over which they whisper incantations; and the women are called sait, and work the same kind of magic as the apes. the object which each member of these three groups holds with both hands ab

aten, or the sun's disk. the winged serpent semi acts as a guide for the god; besi, the flame-god, collects fire to put in the new sun; ankhi, the god of time, in the form of a serpent, with two faces which look in opposite directions, decrees the length of the new sun's life; the four goddesses cry "enter in, o ra! hail, come, o ra" and the mehen serpent surmounted by the god horus-set, with one bow in the dark, and the other in the light, leads the god into the east of heaven (vol. ii, pp. 266, 267. on the right of the path of afu-ra are the twelve akhemu-seku gods, each with his paddle; they are born each day, and after the new sun-god has entered his boat they join him, and act as his mariners. beyond these are twelve goddesses who help to tow the boat of afu-ra just before dawn, and t

HELENA BLAVATSKY NIGHTMARE TALES

ning entertainment, altogether en regle, but for one or two noticeable circumstances which his observanteyes quickly took in. except when their host or hostess was within hearing the guests conversed together in low tones, rathermysteriously, and with not quite so much laughter as is usual on such occasions. at intervals a very tall anddignified footman would come to a guest, and, with a profound bow, present him a card on a silver salver.the guest would then go out, preceded by the solemn servant, but when he or she returned to the salon--some did not return at all- they invariably wore a dazed or puzzled look, were confused, astonished,frightened, or amused. all this was so unmistakably genuine, and de lassa and his wife seemed sounconcerned amidst it all, not to say distinct from it all

ly of the double relationship of the latter to the muses, throughcalliope and orpheus, he was interested but little in the matters of this sublunary world. all his aspirationsmounted, like incense, with the wave of the heavenly harmony that he drew from his instrument, to a higherand a nobler sphere. he dreamed awake, and lived a real though an enchanted life only during those hourswhen his magic bow carried him along the wave of sound to the pagan olympus, to the feet of euterpe. astrange child he had ever been in his own home, where tales of magic and witchcraft grow out of every inchof the soil; a still stranger boy he had become, until finally he had blossomed into manhood, without onesingle characteristic of youth. never had a fair face attracted his attention; not for one moment had

masternor pupil could control their impatience any longer; so they pawned their watches, and with the proceedsbought two modest seats. who can describe the enthusiasm, the triumphs, of this famous, and at the same time fatal night! theaudience was frantic; men wept and women screamed and fainted; while both klaus and stenio, sat lookingpaler than two ghosts. at the first touch of paganini's magic bow, both franz and samuel felt as if the icyhand of death had touched them. carried away by an irresistible enthusiasm, which turned into a violent,unearthly mental torture, they dared neither look into each other's faces, nor exchange one word during thewhole performance. at midnight, while the chosen delegates of the musical societies and the conservatory of paris unhitched thehorses, and dragg

n hung mute, chordless, full of dust, in its habitual place. it was as the presence of a soulless corpsebetween them. the young man had become gloomy and sarcastic, even avoiding the mention of music. once, as his oldprofessor, after long hesitation, took out his own violin from its dust-covered case and prepared to play,franz gave a convulsive shudder, but said nothing. at the first notes of the bow, however, he glared like amadman, and rushing out of the house, remained for hours, wandering in the streets. then old samuel in histurn threw his instrument down, and locked himself up in his room till the following morning. one night as franz sat, looking particularly pale and gloomy, old samuel suddenly jumped from his seat, andafter hopping about the room in a magpie fashion, approached hi

eacher, the verdict was "suicide from causes unknown; after this the coroner and the police retired,leaving the bereaved heir alone in the death-room, with the remains of that which had once been a livingman* scarcely a fortnight had elapsed from that day, ere the violin had been dusted, and four new, stout strings hadbeen stretched upon it. franz dared not look at them. he tried to play, but the bow trembled in his hand like adagger in the grasp of a novice-brigand. he then determined not to try again, until the portentous nightshould arrive, when he should have a chance of rivalling, nay, of surpassing, paganini. the famous violinist had meanwhile left paris, and was giving a series of triumphant concerts at an oldflemish town in belgium. vone night, as paganini, surrounded by a crowd of

o vivid indeed, so life-like,that from its terrible realism he felt sure that it was a vision rather than a dream. he had left his violin on a table by his bedside, locked in its case, the key of which never left him. since hehad strung it with those terrible chords he never let it out of his sight for a moment. in accordance with hisresolution he had not touched it since his first trial, and his bow had never but once touched the humanstrings, for he had since always practised on another instrument. but now in his sleep he saw himself lookingat the locked case. something in it was attracting his attention, and he found himself incapable of detachinghis eyes from it. suddenly he saw the upper part of the case slowly rising, and, within the chink thusproduced, he perceived two small, phosph

with both his hands "it was but a dream. after all" he muttered, still terrified, but relieved of the load on his heaving breast. with a tremendous effort he composed himself, and unlocked the case to inspect the violin. he found itcovered with dust, but otherwise sound and in order, and he suddenly felt himself as cool and determined asever. having dusted the instrument he carefully rosined the bow, tightened the strings and tuned them. heeven went so far as to try upon it the first notes of the "witches; first cautiously and timidly, then using hisbow boldly and with full force. the sound of that loud, solitary note- defiant as the war trumpet of a conquerer, sweet and majestic as thetouch of a seraph on his golden harp in the fancy of the faithful- thrilled through the very soul of fra

ar as to try upon it the first notes of the "witches; first cautiously and timidly, then using hisbow boldly and with full force. the sound of that loud, solitary note- defiant as the war trumpet of a conquerer, sweet and majestic as thetouch of a seraph on his golden harp in the fancy of the faithful- thrilled through the very soul of franz itrevealed to him a hitherto unsuspected potency in his bow, which ran on in strains that filled the room withthe richest swell of melody, unheard by the artist until that night. commencing in uninterrupted legato tones,his bow sang to him of sun-bright hope and beauty, of moonlit nights, when the soft and balmy stillness nightmare talesv74 endowed every blade of grass and all things animate and inanimate with a voice and a song of love. for a fewbrief

n attack of delirium nightmare talesvi75 tremens. many ladies shrieked aloud, others fainted, and strong men gnashed their teeth, in a state ofutter helplessness. then came the finale. thundering uninterrupted applause delayed its beginning, expanding the momentarypause to a duration of almost a quarter of an hour. the bravos were furious, almost hysterical. at last, whenafter a profound and last bow, stenio, whose smile was as sardonic as it was triumphant, lifted his bow toattack the famous finale, his eye fell upon paganini, who, calmly seated in the manager's box, had beenbehind none in zealous applause. the small and piercing black eyes of the genoese artist were riveted to thestradivarius in the hands of franz, but otherwise he seemed quite cool and unconcerned. his rival's facetroub

HP LOVECRAFT THE MUSIC OF ERICH ZANN

r exact nature is impossible for one unversed in music. they were a kind of fugue, with recurrent passages of the most captivating quality, but to me were notable for the absence of any of the weird notes i had overheard from my room below on other occasions. those haunting notes i had remembered, and had often hummed and whistled inaccurately to myself, so when the player at length laid down his bow i asked him if he would render some of them. as i began my request the wrinkled satyrlike face lost the bored placidity it had possessed during the playing, and seemed to show the same curious mixture of anger and fright which i had noticed when first i accosted the old man. for a moment i was inclined to use persuasion, regarding rather lightly the whims of senility; and even tried to awaken

to the window and close both shutter and sash, then stumble to the door, which he falteringly unfastened to admit me. this time his delight at having me present was real; for his distorted face gleamed with relief while he clutched at my coat as a child clutches at its mother s skirts. shaking pathetically, the old man forced me into a chair whilst he sank into another, beside which his viol and bow lay carelessly on the floor. he sat for some time inactive, nodding oddly, but having a paradoxical suggestion of intense and frightened listening. subsequently he seemed to be satisfied, and crossing to a chair by the table wrote a brief note, handed it to me, and returned to the table, where he began to write rapidly and incessantly. the note implored me in the name of mercy, and for the sak

a horrible sound, but rather an exquisitely low and infinitely distant musical note, suggesting a player in one of the neighboring houses, or in some abode beyond the lofty wall over which i had never been able to look. upon zann the effect was terrible, for, dropping his pencil, suddenly he rose, seized his viol, and commenced to rend the night with the wildest playing i had ever heard from his bow save when listening at the barred door. it would be useless to describe the playing of erich zann on that dreadful night. it was more horrible than anything i had ever overheard, because i could now see the expression of his face, and could realize that this time the motive was stark fear. he was trying to make a noise; to ward something off or drown something out what, i could not imagine, aw

a light, crashing against the table, overturning a chair, and finally groping my way to the place where the blackness screamed with shocking music. to save myself and erich zann i could at least try, whatever the powers opposed to me. once i thought some chill thing brushed me, and i screamed, but my scream could not be heard above that hideous viol. suddenly out of the blackness the madly sawing bow struck me, and i knew i was close to the player. i felt ahead, touched the back of zann s chair, and then found and shook his shoulder in an effort to bring him to his senses. he did not respond, and still the viol shrieked on without slackening. i moved my hand to his head, whose mechanical nodding i was able to stop, and shouted in his ear that we must both flee from the unknown things of th

INFERNAL SABBAT LIVE

ing to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid

INITIATION INTO HERMETICS

to advance steadily to the goal, the lofty heights of god-cognition. looking back to his actual development, the magician will realize that he has already covered a good distance on the path of his perfection, even more than he had supposed to, but he has to know that all this is but the thin edge of a wedge. meditating on the fact how much knowledge and experience he has still to store, he will bow in a spirit of great reverence in front of the divine fount of wisdom. there will be no more pride or ambition nor superciliousness, to say nothing of bad qualities in his heart, for the deeper he penetrates into god s workshop, the more humble and receptive he will become. the first task that the magician is facing in the tenth step is to win his way to the knowledge of the sphere of the elem

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel

ISIS UNVEILED

eflfective measures to pre- serve the repositories of their sacred lekming. theophtlus, a bishop, who left behind him the reputation of a most rascally and mercenary villain, was accused by one named antoninus, a famous theurgist and eminent scholar of occult science of alexandria, with bribing the slaves of the serapion to steal books which he sold to foreigners at great prices. history tells us bow theophilus had the best of the philosophers, in a. d. 389; and how his successor and nephew, the no less infamous cyril, butchered hypatia. suidaa gives us some details about antoninus, whom he caua antonius, and his eloqu it friend olympus, the defender of the serapion. but history is far from being complete in the miserable renmanta of hooks, which, crosung so many ages, have reached our own

i, auv; see above quotation from oal, i, ii. he then denies paul's smi iliiiii in the following words "if, thck- fore, our jesus indeed appeared in a vision to you. it was only as an irritated ad- veraary. but can any one throu^ visions beoome wise in teaching? and if yoa say 'it is passible' then i ask, wherefore did the teacher remain (or a whole year and discourse to ui who were attentive? and bow can lee bdiae fpntr itorj/ tltat he apftarti to vmif and in what manna did be ajqtear to you, when you bold opiniona oontia^ to his tea c hi n g. for you have set yourself up against rat, who am a firm rock, the foundation cf he ckurek. if you were not an opponent, you would not* me, you would not revile my teaching (dicumdnon] in order that, in declaring what i have myself heard from the lord

ppolvtut and kit age, p. 54 (7; hippo: rtful. 0^ au beraiet. iv, riii; vl iiiiii. jj; vi, 1. 640. see godfrey higgins: anaealj/pnt. 641. inmau: aneunl pagan and modem chrulian sffmbolim, p, 84. 642. meaning holding up of different wimn. 643 "this absurd mistake" remarks the author of supernotunj beligion (part ii, ch. x "shows how little these writers knew of the gnostics of whom thej' wrote, and bow tbe one ignorantly follows the other" digitizecoy google self-confessed infamy of epiphanius 349 religion by measures and numbers* we may simply smile. but when epiphanius, with abundant indignation, elaborates upon the theme" which is heresy xv" and pretending to be thoroughly acquainted with the subject, adds "a certtun heracleon fouows after colarbasus, which is heresy xvi* then he lays him

irgin mother, and kama, hit favorite disciple. the whole picture beats a doae likeness to the cnicifixiod in the ecme- tery a( pope julius, except the animals, which are conclusive proof that it cannot be cliristian. it came ultimately from tlie far east to ireland with tbe e%oenician eokmista. who erected the round towers as symbols of the lif -giving and iveser ving power of man and nature, and bow that universal life is produced through suffenng and dwtll (the sovnd totem of ireland, p. 301; 1st ed. when protestant der^man u thus forced to confess the jm-chriittaa existence of tbe crucifix in ireuud. its buddhistic chanurter, and tlie peoetiatiod of the miationariea of that faith even to that then remote portion of the earth, we need not wonder that ia the minds of the naaarcan oontempc

sb7. 0 the abb hue. mu muller thiu wrote in ua chipt jnm a oermaa work- thop, i, d. 187 "the late abu hue pointed out the limilarities between the bud- dhut uid roman catholic ca dionial with auch nt^eelt, that to hu minwise be found bii ddi^tfui rroh^ in tartary, tkao, oe. placed on the 'index 'chie ixnnot fail digitizecoy google 346 bis unveiled book c^ travels waa published. tliis illustrates bow little we m^ expect to leam tbe truth about the religions of other people thnhi^ missionaries, when their accounts are first revised by the superior ecclesiastical authorities, and the former severely punished for telling the truth. when these men who have been and still are often termed" the ob* scene ascetics" the devotees of different sects of india in short, genoally termed yogins, woe ask

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

enderness and a blush. the venetian looked from the picture to gualdi, and back again from gualdi to the picture. it was some time before he spoke; and when he did, his voice sounded strangely. that picture was intended for you, sir, said he at last, the mysterious portrait. 29 hesitating, to signor gualdi. a slight cold change passed over the eyes of the stranger; but he only made reply by a low bow. you look a moderately young man, to be candid with you, sir, i should say about forty-five or thereabouts; and yet i know, by certain means of which i will not now further speak, that this picture is by the hand of titian, who has been dead nearly a couple of hundred years. how is this possible? he added, with a polite, grave smile. it is not easy" said signor gualdi quietly, to know all thin

e, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in france, exhibiting many of these curious druidical stones. there is a large, flat stone, ten feet long, six feet wide, one foot thick, at st. david s, pembrokeshire. it is called in cymric l ch* the whole forming a capital, chapter, chapitre, chapel, cancel, or chancel, hence our word, and the sublime judicial office of chancellor, and chancery. 46 th

JESSUP MK THE CASE FOR THE UFO

tonishing that these phenomena should be cyclic, for practically everything astronomical is periodic. if periodicity could be firmly established for these phenomena, that fact alone would be proof of their reality and integration with the organic world about us. the rush of oddities and unusual events in the decade 1877 to 1887 is very much in evidence. perhaps it does seem to be drawing the long bow a bit if one tries to make out that the presence of the great comets, or the activity of the red spot on jupiter, were influential in causing such events, but that all of these were concomitant is undeniable. if space life is limited to the earth-moon system, there is probably no common cause, but it must, however, be borne in mind. of greater pertinence is the observed and authenticated activ

can take it for very long. most of these type men are sailors, used to long long voyages. on october 3, 1902, the german bark, freya, cleared from manzanillo, on the west coast of mexico (a tropical pesthole, if ever i saw one, for punta arenas (see nature, april 25, 1907. on october 20, she was found at sea, partly dismasted, lying on her side nobody aboard. the anchor was still hanging from her bow, not fully shipped, a good indication that calamity had struck very soon after she left port. the date on the wall calendar, in the captain's cabin was october 4. weather reports showed that there had been only light winds, but upon july 5 there had been an earthquake in mexico. it does not seem that this quake could have created a tidal wave sufficient to capsize and damage this vessel, witho

K AMBER THE BASICS OF MAGICK

ccasions are opportunities for greater developement in the magical arts, and by working through the disappointment and discouragement, he can reach greater self-knowledge and technical expertise in the art. 2 i believe that magic always works. magic is a tool, a reality shaper. like any tool, however, its ability is limited to the operator's knowledge and skill. for an illustration, let's use the bow and arrow. your intention is the arrow and your magical technique for directing that intention is the bow. you use the bow/technique to poise, balance and guide the intention/arrow with the strength of your arms and hands/ determination and will. 3 what happens when this all works together optimally? the will firmly grasps the clear intention, balances it upon the technique, you gather your em

intention, balances it upon the technique, you gather your emotional and mental force, and then fire the intention into the invisible world to be made manifest. in its own time and way, your wish materializes. 4 conversely, if you haven't got the skill to bring all of these efforts together, things can go askew. your arrow can veer and stray, or it may travel a few feet before losing power. your bow can break, or not be strong enough to propel the arrow. or, you may find that you've got your bow and arrow ready to use, but you haven't got sufficient strength to manipulate it. the basics of magick get any book for free on: www.abika.com 36 5 i offer the following meditation process for those times when it seems that your magic doesn't work. when you've tried all the techniques, when you've

KETAB E SIYAH

ant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters 5 of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost

hen cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head and spoke thus to his monstrous son "my son, my beloved gabriel, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spoken

renounce your dark desire' and, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of michael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that michael brought before him, spoken with unchaste tongue and mind. then gabriel, the second of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven

g for the sack of great heaven, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. then raphael, the third of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, c

or the sack of great heaven, lord, he looked at me then with eyes of evil absolute 33 and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of raphael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that raphael brought before him, spoken with unchaste tongue and mind. then auriel, the last of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, cra

ng for the sack of great heaven, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of auriel, once my brother and comrade, did my father bow his head in grief, 35 stopping up his ears with his fingers that he might be deaf to the perjury that auriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head and spoke thus to his monstrous sons "my sons, my beloved elohim, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spok

rdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost

hen cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head 77 and spoke thus to his monstrous son "my son, my beloved gabriel, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spok

renounce your dark desire' and, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of michael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that michael brought before him, 91 spoken with unchaste tongue and mind. then gabriel, the second of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heave

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ve voice of the ego, which urges that, rather than ask for help, an intensified effort should be made to accomplish the objective. finally, the seeker will realize that, in the struggle against the ego, the ego is the stronger of the two combatants, and that help is needed to overcome this enemy. only then does one realize one s insignificance and inability to conquer the ego, and become ready to bow to the creator and implore him for help. not until the seeker arrives at this lowly state, however, does it become clear that only fervent prayers to the creator can elevate the seeker from the depths of his or her own nature. spiritual progress- 73- faith: believing in the oneness of the creator faith in the oneness of the creator implies that we see the entire world, including ourselves, as

es not turn from his path, 7. sees the advantages of his occupation and does not wish to change it. he also added "there is a key to every lock, but if the lock does not give, a courageous thief will break it. the creator loves a person who breaks his own heart to enter the house of the creator" when we learn the spiritual levels, only then do we become insignificant in our own eyes, and can then bow before the creator, sensing that we have no need of anything: not our own spiritual redemption, nor any spiritual ascent, nor eternity, but only the creator. during the time of a spiritual decline, it may appear that the creator is concealing himself, and it is difficult for us to sustain faith in his existence and his providence. but if we indeed feel that the creator conceals himself, then w

LAITMAN M THE KABBALAH EXPERIENCE

orah in the kabbalah find that their strength grows weaker. this is because they study it to receive strength from above, to be corrected and to resemble the creator. they do not want to stay at the level of the satisfaction of their corporeal needs. as our sages say, you are called man, and not those who commit idolatry. those who commit idolatry are those who worship their evil inclinations and bow before their egos. you can either bow before the creator, or before your ego, because only those two possibilities exist. bowing before something indicates the desire for it, or for the attribute it symbolizes. bowing before the ego means a person places the ego above self; there is no desire to suppress it, but to feed on it. the surrender to the ego is called bowing before an alien god. in t

can be achieved only by studying and contributing efforts towards anything relating to kabbalah and by being constantly connected to it. q: what is the reason for the lack of desires? i am referring not to the feeling of an empty vessel; instead, it is a feeling that there isn t one. a: if you are struggling with this and do not succeed, then you have to go through this feeling and it will pass. bow your head, but don t consent to it, just go on as if you do have desires. t h e awa r d i n p e ac e a n d p e r f e c t i o n q: why is the reward in peace and perfection? a: it is said that peace and tranquility is the ultimate state. why? because the work for the sake of giving is regarded as a reward. if giving is desired, then the award is there. take sexual intercourse or eating as the c

he next, higher spiritual degree, one that has greater wisdom. that is why kabbalists go against the mind and above it, and thus become wiser, whereas those who go against the mind and below it grow more foolish and more extreme. when a person rises, the mind grows. that is why kabbalists respect the wiser, whereas the masses respect the ignorant. that is why all religions, which go below reason, bow their heads before torments, without exception. they are unaware that the creator is the one who sends those torments precisely in order to get us going, and not for us to blindly obey and place the torment as a goal. that is how the forces of impurity speak in man, they call upon him to suffer and respect the situation. now you can see how different the divine kabbalah is from manmade religio

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

mony is not known in some lodges i reprint it here from the co-masonic ritual: 324. during the ceremony appropriate music is played, the brn. remaining standing. when all are in their places, the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously consecrated. the thurifer steps back and bows to the r.w.m, who returns the bow. he then censes the r.w.m, with three triple swings* the chains being held short and the censer extended at the level of the eyes, but slightly lowered after the first and second sets of triple swings. the censer is then grasped firmly by the chains in the right hand, and swung with full chain (if space permits) in the form of a v, three long dignified strokes to the right of the pedestal, the

ce at the previous pedestal is repeated, save that the w.j.w. receives five swings of the censer, one triple and two single. a pause is observed between single swings, just as between triple swings. he next passes to the w.s.w. fs pedestal, censing him in identical fashion, save that he receives seven swings, two triple and one single. the thurifer now turns to the j.d, bows to him, and after the bow has been returned, censes him with three single swings, after which they bow as before, and the thurifer squares the lodge to the s.d, who is censed in a similar manner, but with four swings, one triple and one single. the thurifer now censes the distinguished visitors according to their rank, beginning with those of highest dignity (nine swings for 33, seven for 30, five for 18 and visiting p

ed to him, he turns and faces the brn, bows to them collectively, and (himself remaining stationary) censer them successively, beginning with those on his left hand, and ending with those on his right. this is accomplished by a number of short swings, aimed down the s, column and up the n. in rapid succession. the brn. stand with the hands joined before the breast and the palms laid together, and bow successively as the gaze of the thurifer meets theirs. this ceremonial should be carefully carried out, each bro. bowing a moment later than his predecessor. the above-mentioned position of the hands should be adopted by all officers while they are being censed. the thurifer squares the lodge and passes to the position of the i.g, whom he censes with two single swings; then he hands the censer

a reminder if he should ever be in danger of forgetting his o. to guard the s c s of freemasonry. 494. just inside the door of the lodge stand the s. and j.d.s with crossed w c s, representing thereby the triangular door of the ancient egyption lodge, and also the first of the symbolical portals through which the candidate has to pass. as he stands within that portal the candidate is directed to bow his head as a further token of the humility which should mark the aspirant. from the emblematical point of view the lodge typifies the higher world into which man passes when he leaves this physical plane, so that this first portal represents the gate of death, and in relation to this the bowing of the head signifies that submission to the divine will with which the man should enter upon this

that beautiful blue highly glazed earthenware which we often find in ushabtis. the r.w.m. took the spoon, picked up the fragment in it, and administered it to the d.c. as soon as the latter had received it, the whole group, including the r.w.m, bowed slightly to him, and said simul-taneously: gthou art osiris. h each bro. in turn produced his spoon, received his fragment of the cake and the grave bow and salutation from his brn. 891. when the group of nine had all partaken, the d.c. conducted them to their seats, and brought up to the altar the w.j.w. and nine others- the south-west corner in fact- who went through precisely the same ritual. then the w.s.w. and nine from the north-west corner came, and finally the secretary and nine from the north-east. each bro. brought his little spoon a

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

pirits in general associated with the desert. sometimes these evil forces are identified with animals (such as the snake and the scorpion) or with natural elements. one ambiguous figure, divine and evil (jinn) at the same time, is iblis, who partially resembles the devil of the judeo-christian tradition as a fallen angel. believed to be eternally expelled from the garden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the hindu tradition is rich with mythic figures of divine, or semidivine, superhuman nature. in its literature demons are hierarchically ranked in various cosmic layers. demons who belong to the lower part of hierarchy are demonic, dark beings, such as the asuras, who are always adversar

increased population has also made the earth so noisy that the celestial gods cannot get any peace. recognizing the truth of sibittu s observations, nergal resolves to embark on a campaign of violence, but it is an unusual kind of conflict in which the normal order of things is inverted: he who knew nothing of weapons drew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of w

ls. according to the koran, iblis s first misdeed was to lead adam and eve astray in the garden of eden. the koran also notes that at the end of time iblis and his hosts will be tossed into hell. in an interesting variation on tradition, sufis (islamic mystics) reinterpreted iblis s disobedience as an act of love for god, and as an act of obedience to the law that only god should be worshiped. to bow down to adam, in other words, would have been an acknowledgment of another god other than god, and thus an act of idolatry a severe sin in the muslim tradition. iblis, to continue this line of interpretation, was a true lover of god, and thus a sufi. iblis knew that the consequences of his actions would be punishment, but he preferred remaining true to his love of god (and the consequences of

disobedience, iblis was transformed from an angel into a jinn, which is a being made of fire. when the lord said to the angels, see, i am creating a mortal of clay. when i have shaped him, and breathed my spirit in him, fall you down, bowing before him! then the angels bowed themselves all together, save iblis; he waxed proud, and was one of the unbelievers. said he, iblis, what prevented thee to bow thyself before that i created with my own hands? said he, i am better than he; thou createdst me of fire, and him thou createdst of clay. said he, then go thou forth hence; thou are accured. upon thee shall rest my cures, till the day of doom (arberry 1969, 163) then iblis and other angels who shared his viewpoint were removed from their stations, and exiled from heaven. they subsequently beca

for the muslim sinners in hell who can escape such treatment by reciting allah, the compassionate, the merciful. malik knows that these true believers will one day be freed from hell by muhammad. in an interesting variation on tradition, sufis (islamic mystics) reinterpreted iblis s disobedience as an act of love for god, and as an act of obedience to the law that only god should be worshiped. to bow down to adam, in other words, would have been an acknowledgment of another god other than god, and thus an act of idolatry a severe sin in the muslim tradition. iblis, to continue this line of interpretation, was a true lover of god, and thus a sufi. iblis knew that the consequences of his actions would be punishment, but he preferred remaining true to his love of god (and the consequences of

, attributed to self-conceit, and it was inferred that the devil s sin was pride, w 277 278 warlock; warlock: the armageddon; and warlock 3: the end of innocence although his sin is elsewhere thought to be superbia, envy, ambition, insolence. according to the talmud, satan s sin lay not in his rivalry with god but in his envy of man. the rabbis say that when adam was created all the angels had to bow to the new king of the earth, but satan refused. thus god flung satan and his host out of heaven, down to the earth. the enmity between satan and jehovah dates from that moment. a similar account is contained in the koran, which says that when allah created man, he called all the angels to worship this crowning work of his hands. however, eblis refused to worship adam and was banished from hea

LIBER O

oint downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permu

LIBER 777

e, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[

fering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv* mineral drugs. 0[[no attribution possible. carbon 1 ambergris elixir vit aur. pot. 2 musk hashish[[cocaine] phosphorus 3 myrrh, civet belladonna

cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, wi

cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf

e forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind hi

ast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic

LIBER ALEPH

renzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffere

it to adapt action to environment. these are three virtues in one, necessary to all proper motion, as i may say in a figure, the lust of the archer, the propulsive force of his arm, and the equilibrating and directing control of his eye. of these three if one fail, he mark is not hit. but hold! is not a fourth element essential in the work? yea, soothly, all were vain without he engine, arrow and bow. this engine is thy body, possessed by thee and used by thee for thy work, yet not part of thee, even as are his weapons to this archer in my similitude. thus is thy dragon to be cherished of thy lion, but if thou lack energy and endurance of thy bull, thy tools lie idle, and if cunning and intelligence, with experience also of thy man, thy shaft flieth crooked. so then, o my son, do thou perf

the limitation of their nature, for the number of my concubines is not notably or shamefully exceeded by that of the phases of he moon since my birth. many also have been my disciples in magick that were women; and (more also) i do owe, acknowledging the same with open gladness, the greater part of mine own initiation and advancement to the operation of women. notwithstanding all these things, i bow humbly before allan bennett, and repent mine insolence, for his saying was sooth. o the book of wisdom or folly 171 #x de via propria feminis (of the path proper to women) t is indeed easy for a woman to obtain the experience of magick, in a certain sort, as visions, trances, and the like; yet they take not hold upon her, to transform her, as with men, but pass only as images upon a speculum

LIBER AZAZEL

mpli orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane vera 1. azazel! the boundless flame of lilith. 2. my word is to be feared and respected for it consumes all and purifies all; i am the unconquered master of this earth. 3. no god who meets my gaze can withstand my truth or my power, they all bow to my will whether they know it or not. 4. all that is noble in man declares the glory of my presence- i am will; i am power itself. 5. all that is weak and self-defeating, all that is humiliating and enslaving- these are the gifts of other gods. i have no share in them, they are not of my essence. 6. open yourself to me and receive my gifts, for i give to all who earnestly desire. learn from

LIBER CCCXXXV ADONIS

grave glance enkindles paradise, one sparkle sets me on the throne above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhaddon. but kiss me! astarte. with an eyelash first! esarhaddon. treasure and torture! astarte. tantalising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to l

LIBER CCXLII AHA

with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss whe

LIBER CXX

s "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, wh

um. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu t

did look upon me. hail, for i am he whose voice is silence. i have opened the way; i have made light the darkness; i am come, having made an end of the darkness, which hath become light indeed (the lights are turned fully on. the candidate is led from the temple to the. of the boat. this boat is 7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my

LIBER DCCCLX JOHN ST

his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the ti

LIBER LXVII THE SWORD OF SONG

rror: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven.but in hell .oh, very well. i think you say .wait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god. i perfectly admit the fact; quite likely that i so shall act! here.s why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist.s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health.where flies my vivid will? my carcase with quinine is crammed; i wish south india were damned; i wish i had m

.this word is inept, as it predicates humanity of christian-hate- christian. j.accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75.or pentagram, mystically referred to jeheshua. 732. zohar.76..splendour. the three central books of the dogmatic qabalah. 733. pigeon.77.says an old writer, whom i translate roughly .thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the lay of the last minstrel. 759. ain elohim.79..there is no god. so our bible. but this is really the most sublime affirmation of the qabalist .ain is god. for the meaning of ain, and of this idea, see .berashith. infra. the .fool. is

he great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day

LIBER O

oint downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say .the sign of the mourning of isis (see illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permuta

LIBER SAMEKH

fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moo

previously referred to another class d ritual of a a, gliber cadavaris h (the zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the illustrious editor of the gblue brick h edition of magick, the number of gsamekh final h, an otherwise unknown hebrew letter-form, but this it would seem is a mystery reserved for initiates of a grade beyond that of the present transcriber. frater progradi

LIBER V

ive the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word ehma! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (al, to west) b "behind me the powers of al (la, to east) c "on my right hand the powers of la (al, to north) d "on my left hand the powers of al (la, to south) e "above me the powers of sht (ts, leaping in the air) f "beneath me the powers of sht (ts, striking the ground) g "within me the powers (in the attitude of phthah erect, the feet together, the hands clas

LIBER V VEL REGULI

him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let him utter the word! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left hand the powers of al (to south) e .above me the powers of sht (leaping in the air) f .beneath me the power of sht (striking the ground) g .within me the powers (in the attitude of ptah erect, the feet together, the hands clasped upon the vertical wand)

stered, the sterile ghosts that he called gods. their mystery cows men still; they fear, they flinch, they dare not face the phantoms. still, too, the fallen fetich seems awful; it is frightful to them that there is no longer an idol to adore with anthems, and to appease with the flesh of their firstborn. each scrambles in the bloody mire of the floor to snatch some scrap for a relic, that he may bow down to it and serve it. so, even today, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by blind greed for rottenness. science still hesitates to raise the temple of rimmon, though every year finds more of her sons impatient of naaman.s prudence. the privy council of the kingdom of mansoul sits in permanent secret session; it dares not declare what must follow its

LIBER XCV THE WAKE WORLD

nt, and the other has learnt to know and enjoy. now when one is a princess it is very important to have good manners, so you have to go into the passage, and take one on each arm, and go through with them singing and dancing; and if you hurt the feelings of either of them the least little bit in the world it would show you were not really a great lady, only a dress lady, and there is a man with a bow and arrow in the air, and he would soon finish you, and you would never get to the third house at all. but the real serious difficulty is the outdoors. you have to leave the house of love, as they call the fourth house. you are quite, quite naked: you must take off your husband-clothes, and your babyclothes, and all your pleasure clothes, and your skin, and your flesh, and your bones, every on

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

describing ragnarok, snorri says that bilrost will break, gas was previously stated. h jafnhar also tells gylfi/gangleri that the gods ride this bridge, which may also be called the as-bru (asir-bridge, up to the urdarbrunn (well-of-urd, where they go to make judgments. and a bit after 80 norse mythology that, gylfi/gangleri asks whether fire burns over bilrost. har responds that the red gin the bow h is indeed fire, and he implies that it is there to keep the giants away. from gylfaginning we also learn that at the upper end of the bridge there stands himinbjorg, where heimdall lives. fire on the bridge is also found in grimnismal, stanza 29, which reports that thor crosses the rivers kormt and ormt and two named kerlaug each day when he goes to judge at the ash of yggdrasil, because the

s, odin fs maidens, but since the noun dis can also mean just glady, h that stanza may tell us nothing at all about the disir. snorri uses the singular form, dis, in connection with two figures in gylfaginning. after recounting the story of the failed marriage between njord and skadi, snorri says that skadi moved to the mountains and lived at thrymhrim, gand she goes about much on skis and with a bow and shoots animals; she is called esnow-shoe god f or esnow-shoe dis. f h snorri says later in gylfaginning that freyja gis also called vanadis, h that is, dis of the vanir. the text in which disir play the greatest role is thidranda thattr ok thorhalls, which is found in late-fourteenth-century manuscripts of the great saga of olaf tryggvason but is believed by some observers to have been inc

e by the sea. they compromise on nine nights in each place, but the arrangement fails. snorri cites two verses, one spoken by each, on the disadvantages of the other fs home, and these presumably are from some otherwise lost eddic poem. he ends this discussion by telling us a bit more about skadi: then skadi went up into the mountains and lives in thrymheim, and she goes about much on skis with a bow and arrow and shoots game. she is called snowshoe- god or snowshoe-dis. the concept of skadi as snowshoe-dis is unknown in the narrative sources, but she bears this cognomen not infrequently in early skaldic poetry. in lokasenna, stanza 51, she refers to her cult places, and there are place-names that verify the worship of skadi, especially in sweden. since ull is also called snowshoe-god and

LUCIFERIAN SORCERY AND SET TYPHON

lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca h

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

lls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her right hand she holds with her middle finger a thunderbolt, and upon the same am animals, insects, and, as far as we may guess, flowers, fruit, a bow, a quiver, a torch, and a scythe" the whereabouts of the statue is unknown, the copy reproduced by montfaucon being from drawings by pirro ligorio. p. 22 ring of lust and degeneracy, lay asleep within his soul. in other words, man was offered a way by which he could regain his lost estate (see wagner's siegfried) in the ancient world, nearly all the secret societies were philosophic and religi

ess. then he created man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquished, and at last the spirit of evil will bow humbly before the throne of ormuzd. while ormuzd and ahriman are struggling for control of the human soul and for supremacy in nature, mithras, god of intelligence, stands as mediator between the two. many authors have noted the similarity between mercury and mithras. as the chemical mercury acts as a solvent (according to alchemists, so mithras seeks to harmonize the two celestial opposites

of opposites) the numbers 1 to 10 rule every creature, and the numbers, in turn, are under the control of the monad, or 1- the eldest among them. with the trident scepter of poseidon these kings held sway over the inhabitants of the seven small and three great islands comprising atlantis. philosophically, the ten islands symbolize the triune powers of the superior deity and the seven regents who bow before his eternal throne. if atlantis be considered as the archetypal sphere, then its immersion signifies the descent of rational, organized consciousness into the illusionary, impermanent realm of irrational, mortal ignorance. both the sinking of atlantis and the biblical story of the "fall of man" signify spiritual involution--a prerequisite to conscious evolution. either the initiated pla

of gemini is supposed to have been the patron of phallic worship, and the two obelisks, or pillars, in front of temples and churches convey the same symbolism as the twins. the sign of sagittarius consists of what the ancient greeks called a centaur--a composite creature, the lower half of whose body was in the form of a horse, while the upper half was human. the centaur is generally shown with a bow and arrow in his hands, aiming a shaft far off into the stars. hence sagittarius stands for two distinct principles: first, it represents the spiritual evolution of man, for the human form is rising from the body of the beast; secondly, it is the symbol of aspiration and ambition, for as the centaur aims his arrow at the stars, so every human creature aims at a higher mark than he can reach. a

n to receive the oracles because their sensitive and emotional nature responded click to enlarge the pythian apollo. from historia deorum fatidicorum. apollo, the twin brother of diana, was the son of jupiter and latona. apollo was fully adult at the time of his birth. he was considered to be the first physician and the inventor of music and song. the greeks also acclaimed him to be father of the bow and arrow. the famous temple of apollo at delphi was rebuilt five times. the first temple was formed only of laurel branches; the second was somewhat similar; the third was brass and the fourth and fifth were probably of marble, of considerable size and great beauty. no other oracle in greece equaled in magnificence that of delphi in the zenith of its power. writers declared that it contained

gold. in one hand he is supposed to have held a globe supporting a figure of the goddess of victory, in the other a scepter surmounted by an eagle. the head of zeus was archaic, heavily bearded, and crowned with an olive wreath. the statue was seated upon an elaborately decorated throne. as its name implies, the monument was dedicated to the spirit of the planet jupiter--one of the seven logi who bow before the lord of the sun. 4. eliphas levi includes the temple of solomon among the seven wonders of the world, giving it the place occupied by the pharos, or lighthouse, of alexandria. the pharos, named for the island upon which it stood, was designed and constructed by sostratus of cnidus during the reign of ptolemy (283- 247 b.c. it is described as being of white marble and over 600 feet h

amen "interrogatories [having summoned the spirit unto his presence, the magician shall question him as follows"'comest thou in peace in the name of the father and of the son and of the holy ghost [and the spirit shall answer 'yes"'thou art welcome, noble spirit. what is thy name [and the spirit shall answer 'pabiel"'i have called thee in the name of jesu of nazareth at whose name every knee doth bow in heaven, earth, and hell, and every tongue shall confess there is no name like unto the name of jesus, who hath given power unto man to bind and to loose all things in his most holy name, yea even unto those that trust in his salvation"'art thou the messenger of zadkiel [and the spirit shall answer 'yes"'wilt thou confirm thyself unto me at this time and henceforth reveal all things unto me

tion click to enlarge episodes from the mysteries of the apocalypse. from klauber's historiae biblicae veteris et novi testamenti. in the central foreground, st. john the divine is kneeling before the apparition of the alpha and omega standing in the midst of the seven lights and surrounded by an aureole of flames and smoke. in the heavens above the twenty-four elders with their harps and censers bow before the throne of the ancient one, from whose hand the lamb is taking the book sealed with seven seals. the seven spirit, of god, in the form of cups from which issue tongues of fire, surround the head of the ancient one, and the four beasts (the cherubim) kneel at the corners of his throne. in the upper left-hand corner are shown the seven angels bearing the trumpets and also the altar of

s the purified candidate, its seven horns representing the divisions of illuminated reason and its seven eyes the chakras, or perfected sense-perceptions. the sixth to eleventh chapters inclusive are devoted to an account of the opening of the seven seals on the book held by the lamb. when the first seal was broken, there rode forth a man on a white horse wearing a crown and holding in his hand a bow. when the second seal was broken, there rode forth a man upon a red horse and in his hand was a great sword. when the third seal was broken there rode forth a man upon a black horse and with a pair of balances in his hand. and when the fourth seal was broken there rode forth death upon a pale horse and hell followed after him. the four horsemen of the apocalypse may be interpreted to signify t

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

farewell to my brother john, wha sits into the troughend tower wi' heart as black as any stone 'a farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divi

MASTERING WITCHCRAFT

nge, the old quarter gives place to the new and the wheel of life is turning another quadrant. you are about to invoke the descent of a new influx of power to renew and regenerate the fire of your body corporate, the coven entity. the coven members should remain silently standing, kneeling, or sitting in a circle facing inwards, clasping hands. the magister must pass to the east of the circle and bow down nine times eastward. an unlit taper should now be placed in his right hand by the summoner, and he must slowly and powerfully chant a solar invocation such as the following: eastward stand i! for favours i pray! i pray thee, mighty prince of light! i pray thee, holy keeper of the sky! up to heaven i pray and down to earth i call thee! the assembled coven should now reiterate the chant in

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

which sing in chorus. the key of solomon page 36 then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying: behold the signs and holy names by and before whose power every knee should bow, of all that is in heaven, upon earth, or in hell. humble ye yourselves, therefore, under the mighty hand of god. then will the king bow the knee before thee, and will say, what dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

er be injured nor wounded when thou fightest with him, and his own weapons shall turn against him. editor s note. around the eight points of the radii of the pentacle are the words "elohim qeber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicle is from psalm xxxvii. 15 "their sword shall enter into their own heart, and their bow shall be broken" figure 31. the seventh and last pentacle of mars. write thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

he magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. he discovereth hidden t

when the exorcist hath a mind to call him, let it be abroad, and let him stand on his feet all the time of action, with his cap or headdress off; for if it be on, amaymon will deceive him and call all his actions to be bewrayed. but as soon as the exorcist seeth asmoday in the shape aforesaid, he shall call him by his name, saying: art thou asmoday? and he will not deny it, and by-and-by he will bow down unto the ground. he giveth the ring of virtues; he teacheth the arts of arithmetic, astronomy, geometry, and all handicrafts absolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a

MEANING OF MASONRY

sk you to remember that, in accordance with the general design of our system, every master of a lodge is but a symbol and a substitution, and that behind him, and behind all other the grand officers of the masonic hierarchy, there stands the" great white head" the" great initiator" and grand master of all true masons throughout the universe, whether members of our craft or not. to whom let us all bow in gratitude for the invaluable gift accorded to us in this our the order; and to whose protection, and to whose deeper enlightening guidance into its deeper mysteries, i recommend you all. chapter ii. masonry as a philosophy signs are not wanting that a higher masonic consciousness is awakening in the craft. members of the order are gradually, and here and there, becoming alive to the fact th

MICHAEL FORD A RITE OF THE WEREWOLF

rder. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh18 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural c

MICHAEL FORD BOOK OF CAIN

ndependent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such women, and copulated with them. my father taught them the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

lord outof heaven. and he overthrew those cities, and all the plains, and all the inhabitants of the cities, andthat which grew upon the ground (genesis 24-26) and again, mention of weapons:o my people that dwellest in zion, be not afraid of the assyrian: he shall smite thee with arod, and shall lift up his staff against thee, after the manner of egypt.he shall flee from the iron weapon, and the bow shall strike him through (job 14:24) the world falls dead46atlantis, alien visitation, and genetic manipulation o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, woe untous! who shall deliver us out of the land of these almighty gods? these are the gods thatsmote the egyptians with all manner of plagues in the wilderness (samuel 4:8) that the ancients had weap

MICHAEL W FORD THE VAMPIRE GATE

f the beasts of the earth, the very mother of demons and sorcerous beings. az was said to be created in the zurvan myth as a black substance like coal, which would devour all creation, manifesting her as a vampyric being. azazel [hebrew] the first angel who brought the black flame of being to humanity. azazel was the lord of djinn and was said to be made of fire in islamic lore. azazel refused to bow before the clay of adam, 79 saying that it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the solar aspect of the dragon, the bringer of light. azhi [avestan/pahlavi] serpent, snake a

MICHAEL WYNN THE SOUL TRAVELERS

, dagon, satan, and many others whose names go unrecorded. lucifer is often characterized with 12 emerald-colored wings and is called the peacock angel. lucifer is said to have many faces and forms, and when he appears on the earth he arrives in the form of baphomet, the black man of the sabbat. azazel and his bride lilith spawned a race of demons which plague man too this day. lucifer refused to bow before humans, who he claimed were mere clay as opposed to lucifer who was angelic and therefore made of light. satanists often speak of lucifer as he who recognized his own will and desires outside of the wills of god; fearful that other angels would begin to develop self-hood, god had azazel cast from heaven. azazel is, to this day, associated with outcasts and scapegoats. lucifer, who is no

MORALS AND DOGMA

s so under commodus, it is so under heliogabalus, while from the roman senate, under c sar, there comes only the rank odor peculiar to the eagle's eyrie" it is the force of the people that sustains all these despotisms, the basest as well as the best. that force acts through armies; and these oftener enslave than liberate. despotism there applies the rule. force is the mace of steel at the saddle-bow of the knight or of the bishop in armor. passive obedience by force supports thrones and oligarchies, spanish kings, and venetian senates. might, in an army wielded by tyranny, is the enormous sum total of utter weakness; and so humanity wages war against humanity, in despite of humanity. so a people willingly submits to despotism, and its workmen submit to be despised, and its soldiers to be

vigorous as ever. it will not die when the brains are out, and the most stupid and irrational errors are the longest-lived. nevertheless, masonry, which is morality and philosophy, must not cease to do its duty. we never know at what moment success awaits our efforts--generally when most unexpected--nor with what effect our efforts are or are not to be attended. succeed or fail, masonry must not bow to error, or succumb under discouragement. there were at rome a few carthaginian soldiers, taken prisoners, who refused to bow to flaminius, and had a little of hannibal's magnanimity. masons should possess an equal greatness of soul. masonry should be an energy; finding its aim and effect in the amelioration of mankind. socrates should enter into adam, and produce marcus aurelius, in other wo

ief and pity for the offender. so it is that a mason should treat his brethren who go astray. not with bitterness; nor yet with good-natured easiness, nor with worldly indifference, nor with the philosophic coldness, nor with a laxity of conscience, that accounts everything well, that passes under the seal of public opinion; but with charity, with pitying loving-kindness. the human heart will not bow willingly to what is infirm and wrong in human nature. if it yields to us, it must yield to what is divine in us. the wickedness of my neighbor cannot submit to my wickedness; his sensuality, for instance, to my anger against his vices. my faults are not the instruments that are to arrest his faults. and therefore impatient reformers, and denouncing preachers, and hasty reprovers, and angry pa

ins, 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 is his freedom before god, not his bondage unto men. his mind acts after the universal law of the intellect, his conscience according to the universal moral law, his affections and his soul after the universal law of each, and so he is strong with the strength of god, in this four-fold way communicating wi

s bayard and du guesclin knelt. to kneel for other purposes, masonry does not require. god gave to man a head to be borne erect, a port upright and majestic. we assemble in our temples to cherish and inculcate sentiments that conform to that loftiness of bearing which the just and upright man is entitled to maintain, and we do not require those who desire to be admitted among us, ignominiously to bow the head. we respect man, because we respect ourselves that he may conceive a lofty idea of his dignity as a human being free and independent. if modesty is a virtue, humility and obsequiousness to man are base: for there is a noble pride which is the most real and solid basis of virtue. man should humble himself before the infinite god; but not before his erring and imperfect brother. as mast

and was imitated by the indians in the shape of their temples. then he was admitted to the holy cavern, blazing with light, where, in costly robes, sat, in the east, west, and south, the three chief hierophants, representing the indian tri-une deity. the ceremonies there commenced with an anthem to the great god of nature; and then followed this apostrophe "o mighty being! greater than brahma! we bow down before thee as the primal creator! eternal god of gods! the world's mansion! thou art the incorruptible being, distinct from all things transient! thou art before all gods, the ancient absolute existence, and the supreme supporter of the universe! thou art the supreme mansion; and by thee, o infinite form, the universe was spread abroad" the candidate, thus taught the first great primitiv

hey ate with joseph; who was therefore regarded not as a foreigner, but as one of themselves: and when he sent and brought his brethren back, and charged them with taking his cup, he said "know ye not that a man like me practises divination" thus assuming the egyptian of high rank initiated into the mysteries, and as such conversant with the occult sciences [footnote 1: an egyptian word, meaning_"bow down] so also must moses have been initiated: for he was not only brought up in the court of the king, as the adopted son of the king's daughter, until he was forty years of age; but he was instructed in all the learning of the egyptians, and married afterward the daughter of yethru, a priest of an likewise. strabo and diodorus both assert that he was himself a priest of heliopolis. before he

battle against the gods, seems to identify the rebellious spirits as part of the visible heavens, where the "high ones on high" are punished or chained, as a signal proof of god's power and justice. god, it is said "stirs the sea with his might--by his understanding he smote rahab--his breath clears the face of heaven--his hand pierced the crooked serpent. god withdraws not his anger; beneath him bow the confederates of rahab" rahab always means a sea-monster: probably some such legendary monstrous dragon, as in almost all mythologies is the adversary of heaven and demon of eclipse, in whose belly, significantly called the belly of hell, hercules, like jonah, passed three days, ultimately escaping with the loss of his hair or rays. chesil, the rebellious giant orion, represented in job as

one. while the earth remaineth, seed-time and harvest, and cold and heat, and winter and summer, and day and night shall not cease. i will establish my covenant with you, and with your seed after you, and with every living creature. all mankind shall no more be cut off by the waters of a flood, nor shall there any more be a flood to destroy the earth. this is the token of my covenant: i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth: an everlasting covenant between me and every living creature on the earth _qu_ what is the second of the three covenants _ans_ that which god made with abraham; when he said "i am the absolute uncreated god. i will make my covenant between me and thee, and thou shalt be the father of many nations, and kings shall

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

he goddess themis, who carefully wrapped the helpless infant in swaddling-clothes, and fed him with nectar and ambrosia; but he had no sooner partaken of the heavenly food than, to the amazement of the goddess, he burst asunder the bands which confined his infant limbs, and springing to his feet, appeared before her as a full-grown youth of divine strength and beauty. he now demanded a lyre and a bow, declaring that henceforth he would announce to mankind the will of his father zeus "the golden lyre" said he "shall be my friend, the bent bow my delight, and in oracles will i foretell the dark future" with these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all

artemis (as moon-goddess, a divinity of death. the brother and sister share this function between them, he taking man and she woman as her aim, and those especially who died in the bloom of youth, or at an advanced age, were believed to have been killed by their gentle arrows. but apollo did not always send an easy death. we see in the iliad how, when angry with the greeks, the "god of the silver bow" strode down from olympus, with his quiver full of death-bringing darts, and sent a raging pestilence into their camp. for nine days he let fly his fatal arrows, first on animals and then on men, till the air became darkened with the smoke from the funeral pyres. in his character as god of light, phoebus-apollo is the protecting deity of shepherds, because it is he who warms [71]the fields and

is represented by the poets as being eternally young; his countenance, glowing with joyous life, is the embodiment of immortal beauty; his eyes are of a deep [74]blue; his forehead low, but broad and intellectual; his hair, which falls over his shoulders in long waving locks, is of a golden, or warm chestnut hue. he is crowned with laurel, and wears a purple robe; in his hand he bears his silver bow, which is unbent when he smiles, but ready for use when he menaces evil-doers. but apollo, the eternally beautiful youth, the perfection of all that is graceful and refined, rarely seems to have been happy in his love; either his advances met with a repulse, or his union with the object of his affection was attended with fatal consequences. his first love was daphne (daughter of peneus, the ri

of his affection was attended with fatal consequences. his first love was daphne (daughter of peneus, the river-god, who was so averse to marriage that she entreated her father to allow her to lead a life of celibacy, and devote herself to the chase, which she loved to the exclusion of all other pursuits. but one day, soon after his victory over the python, apollo happened to see eros bending his bow, and proud of his own superior strength and skill, he laughed at the efforts of the little archer, saying that such a weapon was more suited to the one who had just killed the terrible serpent. eros angrily replied that his arrow should pierce the heart of the mocker himself, and flying off to the summit of mount parnassus, he drew from his quiver two darts of different workmanship.one of gold

and chastity, and having obtained from her father permission to lead a life of celibacy, she ever remained a maiden-divinity. artemis is the feminine counterpart of her brother, the glorious god of light, and, like him, though she deals out destruction and sudden death to men and animals, she is also able to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this becomes an all-distinguishing feature. armed with her bow and quiver, and attended by her train of huntresses, who were nymphs of the woods and springs, she roamed over the mountains in pursuit of her favourite exercise, destroying in her course the wild animals

re beautiful, but wanting in gentleness of expression; her hair is gathered negligently into a knot at the back of her well-shaped head; and her figure, though somewhat masculine, is most graceful in its attitude and proportions. the short robe she wears, leaves her limbs free for the exercise of the chase, her devotion to which is indicated by the quiver which is slung over her shoulder, and the bow which she bears in her hand. there are many famous statues of this divinity; but the most celebrated is that known as the diana of versailles, now in the louvre, which forms a not unworthy companion to the apollo-belvedere of the vatican. in this statue, the goddess appears in the act of rescuing a hunted deer from its pursuers, on whom she is turning with angry mien. one hand is laid protecti

w in the louvre, which forms a not unworthy companion to the apollo-belvedere of the vatican. in this statue, the goddess appears in the act of rescuing a hunted deer from its pursuers, on whom she is turning with angry mien. one hand is laid protectingly on the head page 96 of the stag, whilst with the other she draws an arrow from the quiver which hangs over her shoulder. her attributes are the bow, quiver, and spear. the animals sacred to her are the hind, dog, bear, and wild boar. artemis promptly resented any disregard or neglect of [89]her worship; a remarkable instance of this is shown in the story of the calydonian boar-hunt, which is as follows. page 97 page 98 oeneus, king of calydon in atolia, had incurred the displeasure of artemis by neglecting to include her in a general sacr

orests. the offer was accepted, and, a reconciliation being thus effected between the brothers, hermes became henceforth god of herdsmen, whilst apollo devoted himself enthusiastically to the art of music. page 134 they now proceeded together to olympus, where apollo introduced hermes as his chosen friend and companion, and, having made him swear by the styx, that he would never steal his lyre or bow, nor invade his sanctuary at delphi, he presented him with the caduceus, or golden wand. this wand was surmounted by wings, and on presenting it to hermes, apollo informed him that it possessed the faculty of uniting in love, all beings divided by hate. wishing to prove the truth of this assertion, hermes threw it down between two snakes which were fighting, whereupon the angry combatants clas

lowed peacefully through the smiling meadows, which glowed with the varied hues of a thousand flowers, whilst the groves resounded with the joyous songs of birds. the occupations and amusements of the happy shades were of the same nature as those which they had delighted in whilst on earth. here the warrior found his horses, chariots, and arms, the musician his lyre, and the hunter his quiver and bow. in a secluded vale of elysium there flowed a gentle, silent stream, called lethe (oblivion, whose waters had the effect of dispelling care, and producing utter forgetfulness of former events. according to the pythagorean doctrine of the transmigration of souls, it was supposed that after the shades had inhabited elysium for a thousand years they were destined to animate other bodies on [134]e

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

pantagruel, rabelais speaks of francs gontiers. these individuals were most likely peasants benefiting from specific franchises. free archers were an order of soldiers who were only to serve during times of war and were created for that purpose by charles vii in 1448: this ruler [charles vii] commanded that the most reliable inhabitant in each parish of the kingdom be elected for training in the bow, and that this individual also be under the obligation to furnish a crew. each of the archers would receive 4 pounds a month when serving in war. but they enjoyed a general exemption from all manner of taxes or fees. it is for this reason that they were known as free archers.2 the inhabitants of towns and cities who had obtained charters of exemption were called the bourgeois in other words, f

NECRONOMICON ALAZIF

m that howls serpent-fanged amid the bowels of nether earth; he whose ceaseless roaring ever fills the timeless skies of hidden leng. his might teareth the forest and crusheth the city, but none shall know the hand that smiteth and the soul that destroys, for faceless and foul walketh the accursed one, his form to men unknown. hear then his voice in the dark hours, answer his call with thine own; bow ye and pray at his passing, but speak not his name aloud. concerning nyarlathotep i hear the crawling chaos that calls beyond the stars and they created nyarlathotep for their messenger, and they clothed him with chaos that his al azif page 9 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 form might be ever hidden amidst the stars. who shall know the mystery of n

l_azif/al_azif.html 10/10/2003 his globes have diverse names and appeareth in many forms. the first is gomory, who appeareth like a camel with a crown of gold upon his head. he commandeth twenty-six legions of infernal spirits and giveth the knowledge of all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the f

rfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from the earth. and thou shalt hold before them the talisman of yhe upon which they shall bow to thy power and answer thy demands. al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye

the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is the darkness; and tfiat darkness shall be eternal when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfi

ONYX TABLET OF SET

ves. that example, i think, makes my point. is this enough? for the percentage i am speaking of, yes. this is the middle-class nirvana. tenet: to let the whole world know that this person knows who he/she is! i have not mentioned the will above, purposely, as it belongs mainly to the elect of mankind. the elect do not exist, i would hope, by the laws of madison avenue or the magnavox. they do not bow to heroes, sports, hollywood, or politics. they do not follow the leader and mime the words. they do not close their eyes or ears to original and/or eccentric ideas. to do so would close the doors to all aspects of initiation. onyx tablet: ot.i.4.2 temple of set author: r. amn dececco iv* date: may 1993 ce revision: html revision: august 8, 1999 ce the temple here are many schools of learning

PHILIP NEIL MYTHS LEGENDS EXPLAINED

sed her skills to protect her mother leto in the sacred grove at delphi, striking down the giant tityus who was trying to rape her. water nymphs of artemis artemis was always attended by water nymphs, both naiads spring, river, and lake nymphs and nereids, or sea nymphs. in classical mythology, every principal spring and river was inhabited by one or more naiads. unarmed godd ess unprotected, her bow and arrow in the care of her nymphs, artemis could do nothing but dash spring water in actaeon s face. at the first touch of water, he sprouted antlers and gradually turned into a stag, a form in which he would be unable to tell anyone that he had seen her naked. the blazing eye of a young girl does not escape me, if she has tasted of a man: for such i have an experienced eye actaeon, in toxot

r. caduceus, a messenger s emblem in ancient greece to ensure safe passage winged sandals for swift travel hermes hermes, shown here on a greek red-figure cup dating from the late 5th century bce, is depicted as an athletic young man. beautiful nymph syrinx was so beautiful that she was often mistaken for her mistress, the goddess artemis. the only way to tell them apart was that syrinx carried a bow made of horn and artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transformed into a fir tree. river goddess the river goddess heard syrinx s cries and came to her rescue. clasping her in her arms, she transformed her into a clump of reeds, thus disappointing pan in his amorous pursuit. chaste nymph syrinx was a nymph of the virg

s or heroes. zeus did not waste time on the niceties of courtship, and many of his seductions were in fact rapes, as is the case with both dana and europa. god of love although he did not play an actual part in the story of zeus seduction of dana, eros (cupid, the god of sexual love, is depicted here. his presence indicates that love can overcome all obstacles, even barred doors and armed guards. bow and arrow eros always carries a bow and arrow. the poet ovid said that there were two kinds of arrow golden ones to inspire love, and leaden ones to take love away. hesiod calls dana rich-haired europa and zeus europa was the daughter of the phoenician king agenor one day, zeus saw her playing with her maidens by the sea and, overcome by lust, took the form of a handsome bull and mingled with

god transformed himself into all kinds of creatures, but hercules held him fast, and at last he had to reveal the secret. hercules was a semi divine hero, the child of zeus (roman jupiter) by alcmene, a mortal. although zeus meant him to be a great king, hera (juno) made sure that this honor passed instead to hercules cousin eurystheus. hercules grew into a great hero, keen eyed, skilled with the bow and javelin, and possessed of superhuman strength, which he used to wield a huge club cut from an olive tree. however, hera, still jealous of zeus infidelities, afflicted the adult hercules with madness, and he killed his wife and children. devastated, he visited the oracle at delphi, where he was told that he could be cleansed of this blood-guilt and gain immortality if, for 12 years, he serv

they all tried to bribe him. hera offered riches and earthly dominion; athena wisdom and victory in battle; and aphrodite offered him helen, the most beautiful woman in the world. toward the end of the war paris was fatally wounded by philoctetes, a greek who had been called from the island of lemnos after a captured trojan prophet revealed that troy would never fall without his aid. armed with a bow that had once belonged to heracles (see p. 50, philoctetes shot paris with arrows dipped in the poison of the hydra. knowing he was in great danger paris returned to mount ida where he begged his former wife oenone to heal him. but oenone, so long abandoned, refused and paris died. she then killed herself out of grief. the judgme nt of paris by peter paul rubens (1577 1640) paris, with hermes

t heavenly power, and the fertilizing earth currents. there are four dragon kings who live in the clouds and give out rain when needed. local dragon-kings preside over streams, rivers, and wells. the dragons shown here are those that draw the moon and the sun across the sky. the legend of hou yi and the ten suns when the ten suns (see p. 116) refused to go home, their father gave hou yi a new red bow and a quiver of ten white arrows and told him to threaten my sons with this bow. but yi became so angry at the sight of the dead and dying burned people on earth that he shot first one, then another eight suns from the sky. when they landed, the people saw golden, three-legged crows (shown here with two legs, pierced with an arrow. hou yi was so angry that he had to be reminded to leave one su

he emperor minamoto no yoritomo, who became the first shogun (emperor) after his victory at the battle of dannourra in 1185. his brother yoshitsune was a legendary hero who appears in many noh plays. river home every river has its own god, but is also home to evil dwarf vampires known as kappa, who drown their victims and then suck out their blood. the only way to outwit a kappa is to cause it to bow, thus spilling the water from its skull and dispersing its power. fallen warriors tadatsune s companions like him, samurai warriors lie dead on the ground, victims of the goddess displeasure after they attempted to trespass on her holy ground. izanami and izanagi izanami and izanagi were the last of seven generations of gods. here, they stir the ocean with a jeweled magical spear to create the

e amaterasu s curiosity was to simulate a false dawn by provoking cockerels longcrying birds to crow. without the lifegiving warmth of amaterasu, the sun, the world fell into chaos; nothing grew, and evil spirits ran riot. amaterasu s reappearance ensured the future of the earth and thereafter, she only disappeared at night. as you have blessed the ruler s reign, making it long and enduring, so i bow my neck as a cormorant in search of fish to worship you and give you praise. harvest prayer to amaterasu at ise amaterasu hides away 123 sun goddess chief goddess of the japanese shinto religion, amaterasu is considered to be the ancestor of the japanese imperial family. she has been worshiped at ise since early times. although susano is not evil, he has a tempestuous nature. for example, when

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

ke the most high, h4 [the numerical value of the word for gclouds h] alluding to the seventy-two nations. the verse quoted was spoken by (or reflects the sentiments of) nebuchadnezzar. the numerical value of the word for gcloud h (av, ayin-beit= 70+ 2) is 72. normally, the torah speaks of seventy nations; it is not clear what the additional 2 refers to [nebuchadnezzar] wanted the jewish people to bow down to [this statue] along with [everyone else],5 and indeed, had chananiah, misha fel, and azariah (g-d forbid) bowed down to it, israel would not have been able to arise [out of its exile. nebuchadnezzar had dreamt that he saw a statue whose head was gold, whose chest and arms were silver, whose stomach and thighs were copper, whose legs were iron, and whose feet were iron and clay. daniel

f this statue were the kingdom of babylonia (the gold head) and the empires that would succeed it in ruling over the jews. by making a similar statue entirely of gold, nebuchadnezzar sought to subvert the prophecy and perpetuate the kingdom of babylonia. chananiah, misha fel, and azariah (whose babylonian names were shadrach, meisach, and abednego) were daniel fs jewish companions, who refused to bow down to this statue. nebuchadnezzar punished them by having them thrown into a fiery furnace, but they emerged unscathed. he also intended to build a tower and a city, as it is written, gis this not the great [city of] babylon that i built up [into a royal house with my powerful strength, to glorify my splendor? h6 1 genesis 11:1-9. 2 ibid. 10:8 ff. 3 daniel 3:1. 4 isaiah 14:14. 5 daniel 3:3-3

, returned to you. please accept them. h .translated from sefer halikutim 309 parashat yitro [third installment] in this parashah, g-d gives the ten commandments, the second of which reads, gyou shall have no other gods before me. you shall not make for yourself a graven image, nor any likeness of anything in the heavens above or on the earth beneath or in the water under the earth. you shall not bow down to them and you shall not serve them, for i, g-d, your g-d, am a jealous g-d, visiting the iniquity of the fathers upon the children to the third and fourth generations of those that hate me, but doing kindness to the two thousandth generation of those who love me and keep my commandments. h1 all souls are composed of good and evil, due to the sin of adam, as we have explained. when adam

; thus, gbalak the son of tzipor h means gbalak, who owed his magical powers to a bird. h we note also their unbounded and unfounded hatred of the jewish people. no other people [exhibited such hatred] save amalek, who also hated the jewish people greatly. i therefore wish to base the explanation of this matter on the statement of the zohar2 that gking david said, efor behold, the wicked draw the bow; they aim their arrow c. f even though this verse c. they said, amalek means ethe people [am] that lick [lak, f i.e, the people that lick [their sustenance] from us c. balak means ecome [ba] to lick [lak] f c. balaam means ethe non [bal] people [am. f what letters remain? those that spell edepth f [omek. he confused their deep thoughts so that they could not rule, and they did not remain in th

yesod. in other words, all sins are ultimately sins of misdirected sexuality, and the specific sin of misdirected sexuality in a sense contains within it all other sins. the verse about the sword avenging the vengeance of the covenant is taken from the parallel rebuke-passage in the book of leviticus (26:14-45. now, the [organ of procreation, the physical manifestation of] yesod, is likened to a bow that shoots arrows [of semen. we see this with regard to [halachic discussions regarding whether or not a particular discharge of semen can be considered potent.11 the] seed [is not considered potent if when discharged it does not] shoot like an arrow. the simile of ejaculation and shooting an arrow is found in biblical verses as well.12 the target [of the garrows h of z feir anpin] is [the pa

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of the concealed one-great is his name-be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti 'therefore, by the straight and narrow path of samekh, let the philosophus advance like the arrow from the bow of qesheth.'now qesheth the bow is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from malkuth. if then it be by the path of samekh that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil, he mu

ow of promise stretched above the earth, whose name is formed from the letters of the paths leading from malkuth. if then it be by the path of samekh that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil, he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect colour, whose analysis and synthesis yield others of the same scale, and hence is this book entitled "the book of the path of the chameleonnthat path, namely which ascendeth alone throug- h the force of qesheth, the bow. and if thy knowledge and application of the outer knowledge, which thou hast already learned

ted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the vast and concealed one. this is the explanation of the first diagram of the paths-the sephiroth being in the feminine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale

inor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our rituals and lectures. of traveling in the spirit vision the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation direct unto the place desired. arrived there, a sphere of astral light is formed by the agency of the lower will, illuminated by the higher will, and acting through the spiritual consciousness by reflection along the thought- ray. this sphere of astral light is partly drawn from the surrounding atmosphere. this sphere being formed, a

your knees. hierophant comes to the east of the altar with his sceptre. hegemon assists <22> candidate to kneel, and stands right of candidate. hiereus stands to left. kerux, stolistesanddadouchosc omplete thehexagramofofficersass hown below. ceort) hicrophank -0, stoli0s-t e- s -d -a -d o -u chos/ 0\ i, hiero give me your right hand whichiplace upon thisholy symbol. place your left hand in mine, bow your head, repeat your full name by which you are known on earth, and say after me: i .in the presence of the lord of the universe, who works in neophyte ritual 123 silence and whom naught but silence can express, and in this hall of the neophytes of the stella matutina, regularly assembled under warrant from the greatly honoured chiefs of the second order, do, of my own freewill, hereby and h

from this order for my perjury and my offence. furthermore, if i break this, my magical obligation, i submit myself, by my own consent, to a stream of power, set in motion by the divine guardians of this order, who live in the light of their perfect justice, and before whom my soul now stands. they journey as upon the winds- they strike where no man strikes- they slay where no man slaysand, as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. so help me my mighty and secret soul, and the father of my soul who works in silence and whom naught but silence can express. hiereus, at the words "bow my neck"p1aces theflat ofhis sword on the nape of candidate's neck. rise, neophyte, of the= grade of the order of the stella matutina. hier

d points out the three portals, saying: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth- a bow, the reflection of the <56> rainbow of promise stretched over our earth, and which is about the throne of god. hegemon points out the flaming sword, saying: heg this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolise the two paths of the tree of the knowledge of good and of evil. hiereus in this grad

nd abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding. whirling forth, crying aloud. also there is the <102> vision of the fire-flashing courser of light, or of a child borne aloft on the shoulders of the celestial steed, fiery or clothed in gold, or naked and shooting with a bow, shafts of light, and standing on the shoulders of a horse. but if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion. then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning fl

ould be cut into three, whose will assented and then all things were divided. for the mind of the eternal father said, into three, governing all things by mind. and there appeared in it the triad, virtue, wisdom and multicient truth. thus floweth forth the form of the triad, being pre-existent, not the first essence, but that whereby all things are measured. heg for thou must know that all things bow before the three supernals. the first course is sacred- but in the midst thereof another, the third aerial, which cherisheth earth in fire, and the fountain of <134> fountains and of all fountains- the matrix containing all. thence springeth forth abundantly the generation of multifarious matter. hegemon conducts practicus to the foot of hiero's throne and hands to hiero the solid pyramid of t

RELIGIOUS TENANTS OF THE YEZIDI

brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can

ve been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pilgrimage to sheikh adi, when it is performed with more than common solemnity. large parties frequently encamp at the foot of the mountain which hems in the sacred valley on the south, and begin the ascent at early dawn. as soon as the rays of the sun touch the ground beneath them, they bow down and reverently kiss a stone, which they then place upon some other close by. we crossed this mountain on our return from the shrine, and found its surface covered with these piles, which frequently consisted of eight or ten stones raised one above the other. the same practice is observed by the heathen in india, fn. 1. nineveh and its remains, vol. i. p. 293. p. 117 and i have frequently

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

tor and his conductor make four circuits.hymn to chymiacome, healing art, and spread thy balmwide o222er the earth222s expansive lea,come soothe the heart, the spirit calm.of wanderer222s t222ward eternity.oh. chymia fair, thou brightest childof heavenly birth, man's dearest friendshine forth, and guide with actions mild,man222s sorrows to a blissful, end.thou mystic art, to thee alonedoes nature bow, with wonders teema mighty vision sweeping onas a mysterious deem;yet not in vain are arts that stealthrough time and space, from earth to skyfor they with still small voice revealour immortality.rituals of the societas rosicrucianis in angliahymn to chymia17 the zelator and his conductor proceed to the suffragan in the west and halt.suffragan:frater, before you can further partake of the secr

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

erophant, we might almost say like the garden spider in the centre of his web, were such a comparison becoming to the things of truth, glory and light. w sequence, interlacement, lingam, entanglement, union, em-brace, strife, antagonism, combination, equilibrium. the book of hermes 135 hieroglyph, man between vice and virtue. above him shines the sun of truth, and in this sun is love, bending his bow and threatening vice with his shaft. in the order of the ten sephiroth, this symbol corresponds to tiphereth that is, to idealism and beauty. the number six represents the antagonism of the two triads, that is, absolute negation and absolute affirmation. it is therefore the number of toil and liberty, and for this reason it connects also with moral beauty and glory. z weapon, sword, cherubic s

ROBERT KIRK WALKER BETWEEN WORLDS

ies, by providing true priests and great kings for the world to come! here ends the ritual of transcendental maunrobert kirk- walker between worlds(pages vi-xiv) flip to page# vi the jackman's song by ben jonson the faiery beame upon you, the starres to glister on you; a moone of light in the noone of night, till the fire-drake hath o're-gone you. the wheele of fortune guide you, the boy with the bow beside you, runne aye in the way, till the bird of day, and the luckyer lot betide you. vii acknowledgments this new edition of the secret commonwealth comes many years after i first read, in childhood, the incomplete edition prepared by andrew lang and published in the last century[*1] in the intervening period a modern academic edition, edited by stewart sanderson, was published by the folkl

nothing moves but what has another animal moving on it, and the secret commonwealth 27 so on, to the utmost minute corpuscle that is capable to be a receptacle of life. 7. they are said to have aristocratic rulers and laws, but no discernible religion, love, or devotion towards god and blessed maker of all. they disappear whenever they hear his name invoked, or the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth (philip 2: 10) nor can they enact anything at that time, after hearing of that sacred name. the tabhaisder or seer that corresponds with this kind of familiar, can bring them with a spell to appear to himself or [to] others whenever he pleases, as readily as the endor http//www.dreampower.com/kirk_wbw/pg_21.htm (5 of

of one of these [fairy] people in two with his iron weapon, and so escaped this onset [of the second sight. yet he saw nothing left behind of the apparently divided body. at other times he out-wrestled some of them. his neighbours often perceived this man to disappear at a certain place and then about one hour after to become visible [again] and discover himself [that is, reveal himself] nearly a bow-shot from the first place. it was in that place where he became invisible, said he, that those subterraneans did encounter and combat with him. those [mortals] who are unsanctified, called fey, are said to be goinnt that is pierced or wounded by those [faery] people's weapons, which makes them do somewhat [that is, behave] very unlike their former habits, causing a sudden alteration, yet the c

count of how the seer, my informer, came to have this secret way of correspondence [that is, communication or vision] beyond other mortals. there be odd solemnities at [the] investing [of] a man with the privileges of the whole mystery of the second sight. he the secret commonwealth 33 must run a tedder of hair (which bound a corpse to a bier) in a helix about his middle from end to end, and then bow his head downwards (as did elijah, i kings 18:42 [and] then bow his head downwards, and look back through his legs until he see a funeral advance, till the people cross two marches, or [he may] look thus back[wards] through a hole where there was a knot of fir [in a fir-tree. but if the wind changes point while the hair tedder is tied about him, he is in peril of his life. the usual method for

esent. at last the man died without any such accident [and] sir normand was at his burial at saint clement's church in the [isle of] harris. at the same time the corpse of another gentleman was brought to be buried in the very same church. the friends on either side came to debate who should first enter the church, and in a trice from words they came to blows. one of the number who was armed with bow and arrows let fly [at] one [man] among them. every family in that isle has their the secret commonwealth 44 burial place in the church in a stone chest and the bodies are carried in open biers to the burial place. sir normand, having appeased the tumult, found one of the arrows shot into the dead man's thigh. to this [event] sir normand himself was a witness. in the account which mr. daniel m

to the same purpose. tobit had a daemon attending marriage, tobit 3:8, and in matthew 4:5, an evil spirit came in visible shape to tempt our saviour [jesus] himself denied not the sensible [that is, to the senses] appearance of ghosts to our sight, but said [that] their bodies were not composed of flesh and bones as ours [are, luke 24:39. in phil 2:10 our very subterraneans are expressly said to bow to the name of jesus. elisha saw gehazi not only intellectually [that is, in the mind] but sensibly [that is, with the eyes, when [he was] out of reach of an ordinary view. it wants not good evidence that there are more managed by god's spirit good, evil, and intermediate spirits among men in this world, than we are aware of the good spirits ingesting fair and heroic apprehensions and images o

connected to the seasons of the year, and there are firm analogies or reflections of the cycles of birth, life, death, and rebirth of the mortal world, but extending into, or rather depending on or reflecting from, other mythic dimensions. page 27 they are said to have aristocratic rulers and laws, but no discernible religion. they disappear whenever they hear. the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth. this is the first commentary 89 of a series of biblical quotations that kirk uses to prove his developing case for the physical existence of the fairy people and their subterranean world. the modern reader needs to be constantly aware that the biblical quotations were cited as firm (almost incontrovertible) evidence

y asserted, that the sight comes as a sudden fit and not as a steady faculty: a seer recounted to kirk that he fought off the fit by out-wrestling or by cutting a fairy communicant in two with an iron weapon, upon which the fairy vanished. most seers are not of such sturdy stuff. page 29. neighbors often perceived this man to disappear. and. about one hour after to become visible [again. nearly a bow-shot from the first place. where. those subterraneans did. combat with him. this is the first description of a physical transportation or translation witnessed by others, unlike that of the nurse described earlier (page 25: the typical pattern is that someone vanishes physically for a short period of time, reappearing at some distance from his or her original location. kirk cites several other

religion forbids such curiousness, and that he is merely reporting what has been told to him by another party. and that, of course, he himself has nothing actively to do with seership. yet. figure 5. initiation position one page 32 there be odd solemnities at investing a man with..the. mystery of the second sight. he must run a tedder of hair. in a helix about his middle from end to end, and then bow his head downwards. and look back through his legs. or [he may] look thus back[wards] through a hole where there was a knot of fir. the description is of an act of http//www.dreampower.com/kirk_wbw/pg_92.htm (8 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) ritual magic, with many connections to magical arts in other cultures than the gaelic. kirk has added later

RUBY TABLET OF SET

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

made known to man, for i shall teach him. among men will be some to whom i shall reveal myself, and great powers will i give these prophets, that their words may carry across the entire earth. so uriel came to earth, and the history of man was writ with blood, suffering, war, and hatred. but to chosen men came messiah, saying, through god shall all the misery of thy kind be ended, and all men who bow to god shall know the blessings of heaven. for behold, i shall myself descend among men and show them the ways of the lord god. these words i overheard, for i had been charged by satan to watch the designs of heaven. and i carried them to satan, who returned in great anger, go to gabriel at the barrier between hell and heaven, and bid him bring this message to messiah- that as he endeavors to

ven and raise to me a great church of worship. for i am not of a mind to game with thee, satan, and would crush thy following without remorse. thy name also shall be revealed to thy precious man, and he shall curse thee, for i shall show to him the fruit of thy evil genius. then satan addressed messiah in dark anger, saying, i shall not come to man as an idol to be worshipped, for man shall never bow to me as i would never to another. but mark me, messiah- man shall know the truth of lucifer nonetheless, and the name of satan shall eclipse thine. and have thou a care for the ways of man if thou wouldst greet him in his own likeness, for he may not welcome thy words to him. then did satan betake himself again to hell, and messiah walked among men and spoke to them of the law of god. and suc

ts how, by rejecting the gods and goddesses of light, the black flame grows brighter within xem-set. xem-set travels alone in his barque on a sea of emptiness. only he and his barque and the papyrus, the book of knowing the way, in his hand have form. there is no guide, only a description of his goal. the pentagram in his heart manifests his will to reach the end of his path. an an is seen on the bow of his barque, the life he sees, and at the stern is a scarab, his remembrance of his coming into being by the word xeper and the will of set. when xem- set has passed by the gods and goddesses of light, and has rejected them, the end of his path is complete and the gates open to the last panel of the stele. we again find set seated on its throne, khem, and xem-set, but their roles and positio

edge, the stronger we become. again, while the world in general demonstrated increased freedom and self-indulgence, few could understand the message, and fewer still could follow its dictates. the aeon of set began in 1975 (year x a.s, with the utterance of xeper. the magical ages of inertia and stasis are past, and war has been declared against the forces of inertia and stasis. no longer will we bow to the dictates of momentum and of mindless change (atu x, for those interested in the tarot, but instead we become the instruments and the directors of change, of xeper (atu vii can sometimes be interpreted this way(4. as setians, each and every one of us has enlisted in this war. we battle not as an army, but as individuals, and as a loose association of freedom fighters. we fight to control

arwer to exalted/majestic man, he who wears the double crown. it goes on to claim that dr. aquino is now harwer manifest "that awesome principle come into being" harwer alone was created by set. it did not seem reasonable to me that harwer would then be a man, no matter how great. nor did it seem reasonable to me that michael aquino should be equated with harwer. neither set nor the universe need bow to my reason, and magus barrett's words might be truth, but i could not accept them without serious investigation and analysis. this question was important enough to me that i began an intensive study and research into our writings on harwer. following this study, i delved into my imagination to find a scenario where harwer could be created during the time of ancient egypt, a scenario where ma

above. to me your working indicates two things: first, that the v function must again receive my attention; second, that comprehension of the results of such workings as may result is crucial to the continued unfolding of the aeon of set. i feel an equally strong conviction concerning the female voice that magister barrett heard calling to him from the ritual chamber; again i can't explain why or bow. it was the form of selkhet, appealing to him because of some danger or threat to priest murray of an unusual aspect- the words "twisted" and "torqued" come to mind. that is all. but i can visualize the incident as clearly as though i had been there myself. north solstice working on the summer solstice of the year xiii, anubis(1, sefekht(2, and i prepared at xemset to have an outdoor celebrati

itiate's face as they are thrown back into a coffin veve/image marked on the floor. they are splashed with water and a cigar puffed over the body, then they are raised from the dead and dance to the rhythms of africa till all have undergone the ordeal. once all have entered a mass takes place. the mass: there is a procession: two flag bearers, the gate keepers, baron samedi and the other houngans bow to the cross quarters, then to the drummers, and then the centre post of the cross roads. there the baron pours water, which runs from the central post to represent three rivers, birth, life and death. then he consecrates the bread and rum; all partake of the sacrament. the cross roads: there are four cross quarters, and each altar is dedicated to a different loa: erzulie, goddess of love; bar

may achieve starry wisdom, that we may erect monuments that point the way. let then my eyes become the eyes of set, my strength become the strength of set, my will become the will of set. as an invisible flame we are become, as the words of the powerful we are become, as the smooth ashlar we are become, as the primeval waters we are become. we dwell in the fane of the flame of ba. space and time bow before our will, and we are become lords of life, death, and life beyond death. hear then this doom which we now pronounce, and beware the ka which is come into being through that art which is ours to command [priest barrett traces the nine angles over the graal, and priest webb consecrates it with the following words] hode he sophia estin! eirene hymin adelphoi! eirene kai eleutheria! ho ophi

SALMANRUSHDIE THESATANICVERSES

o a kind of international fair. there is a god here called allah (means simply, the god. ask the jahilians and they'll acknowledge that this fellow has some sort of overall authority, but he isn't very popular: an all--rounder in an age of specialist statues. abu simbel and newly perspiring baal have arrived at the shrines, placed side by side, of the three best-beloved goddesses in jahilia. they bow before all three: uzza of the radiant visage, goddess of beauty and love; dark, obscure manat, her face averted, her purposes mysterious, sifting sand between her fingers- she's in charge of destiny- she's fate; and lastly the highest of the three, the mother-goddess, whom the greeks called lato. ilat, they call her here, or, more frequently, al--lat _the goddess. even her name makes her allah

ds "not so much an immig as an emig runt- this last a good-natured allusion to his lack of inches, for though he was a wide man, thick of arm and waist, he stood no more than sixtyone inches off the ground, blinked in his bedroom doorway, awakened by jumpy joshi's urgent midnight knock, polished his half--rimmed spectacles on the edge of bengali-style kurta (drawstrings tied at the neck in a neat bow, squeezed lids tightly shut open shut over myopic eyes, replaced glasses, opened eyes, stroked moustacheless hennaed beard, sucked teeth, and responded to the now-indisputable horns on the brow of the shivering fellow whom jumpy, like the cat, appeared to have dragged in, with the above impromptu quip, stolen, with commendable mental alacrity for one aroused from his slumbers, from lucius apul

of gaps as his teeth. his concubines were dying of old age, and he lacked the energy- or, so the rumours murmured in the desultory alleys of the city, the need- to replace them. some days he forgot to shave, which added to his look of dilapidation and defeat. only hind was the same as ever. she had always had something of a reputation as a witch, who could wish illnesses upon you if you failed to bow down before her litter as it passed, an occultist with the power of transforming men into desert snakes when she had had her fill of them, and then catching them by the tail and having them cooked in their skins for her evening meal. now that she had reached sixty the legend of her necromancy was being given new substantiation by her extraordinary and unnatural failure to age. while all around

it for mahound, knowing they are not to be spared. and are not: but let's not waste time there. statues fall; stone breaks; what's to be done is done. mahound, after the cleansing of the house, sets up his tent or the old fairground. the people crowd around the tent, embracing the victorious faith. the submission of jahilia: this, too, is inevitable, and need not be lingered over. while jahilians bow before him, mumbling their life-saving sentences _there is no god but al-lah, mahound whispers to khalid. somebody has not come to kneel before him; somebody long awaited "salman" the prophet wishes to know "has he been found "not yet. he's hiding; but it won't be long" there is a distraction. a veiled woman kneels before him, kissing his feet "you must stop" he enjoins "it is only god who mus

SATANGEL

s deserter. it is he who sowed the first seeds of dissention and lead the others astray. azael/azazel: possibly from the babylonian arsiel, who was the demon of the bottomless pit and whose name meant black sun, although usually translated to mean whom god strengthens. he was supposedly the first to descend, and later becomes ibliss. according to rabbinical texts, he is also satan, who refused to bow before the son of clay. with naamah, sister of cain, he fathered azza the strong one, who later revealed the heavenly arcana to solomon. baraqijal: who taught men astrology. exael: who, according to enoch, taught men how to fabricate engines of war, works in silver and gold, the uses of gems and perfumes. ezeqeel: taught the science of meteorology. gadreel: god is my helper. identified by enoc

d their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung into the abyss, followed by one third of the angels. a sufic version of this tale exists in which lucifer is seen as the angel who loved god the most. his refusal to bow before adam was not out of pride, but through obedience to a previous ruling that god had given to bow before none b

psuedomonarchia demonorum, and more recently in paul huson s influential text mastering witchcraft. vepar, vephar (goetia, 42nd spirit. duke commanding 29 legions. appears as a mermaid. governs the waters; guides ships; causes stormy seas; causes death in three days through putrefying wounds or sores infested with worms. verrier. who tempts mortals to rebellion by making their necks too stiff to bow down. vine, vinea (goetia, 45th spirit. king and earl commanding 36 legions. appears as a lion riding a black horse and carrying a viper. discovers hidden things, witches and wizards; tells fortunes; builds towers; demolishes great stone walls; makes waves. voso, ose, oso (goetia, 57th spirit. president commanding 30 legions. appears as a leopard; later a man. teaches liberal sciences; gives t

SATANIC BIBLE

s is what the devil represents, and a man lives his life in the devil's fane, with the sinews of satan moving in his flesh, then he either escapes from the cacklings and carpings of the righteous, or stands proudly in his secret places of the earth and manipulates the folly-ridden masses through his own satanic might, until that day when he may come forth in splendor proclaiming "i am a satanist! bow down, for i am the highest embodiment of human life" some evidence of a new satanic age the seven deadly sins of the christian church are: greed, pride, envy, anger, gluttony, lust, and sloth. satanism advocates indulging in each of these "sins" as they all lead to physical, mental, or emotional gratification. a satanist knows there is nothing wrong with being greedy, as it only means that he

SATANIC RITUALS

scarlatti, palestrina, couperin, marchand, clerambault, buxtehude and franck are most appropriate. le messe noir [when all are assembled the gong is sounded and the celebrant, with the deacon and subdeacon preceding him, enters and approaches the altar. they halt somewhat short of the altar, the deacon placing himself at the celebrant's left, the subdeacon at his right. the three make a profound bow before the altar and commence the ritual with the following verses and responses. celebrant: in nomine magni dei nostri satanas. introibo ad altare domini inferi. deacon and subdeacon: ad eum qui laefificat meum. celebrant: adjutorium nostrum in nomine domini inferi. deacon and subdeacon: qui regit terram. celebrant: before the mighty and ineffable prince of darkness, and in the presence of ak

t forward and the celebrant thrice sprinkles incense upon the burning coals while reciting the following] celebrant: incensum istud ascendat ad te, domine inferus, et descendat super nos beneficium tuum [the celebrant then takes the thurible and proceeds to incense the altar and the gifts. first he incenses the chalice and wafer with three counterclockwise strokes, after which he makes a profound bow. then he raises the thurible three times to the baphomet (or to the inverted cross, and bows again. then, assisted by the deacon and subdeacon, he incenses the top of the altar, then the sides of the platform, if possible by circumambulation. the thurible is returned to the thurifer] celebrant: dominus inferus vobiscum. deacon and subdeacon: et cum tuo. celebrant: sursum corda. deacon and subd

e the blessing of satan to the assemblage, extending his left hand in the cornu (sign of the horns) and says] celebrant: ego vos benedictio in nomine magni dei nostri satanas [all assembled company rise, face altar and raise arms in the cornu] celebrant: ave, satanas! all: ave, satanas! celebrant: let us depart; it is done. deacon and subdeacon: so it is done [the celebrant, deacon, and subdeacon bow toward the altar, turn and depart. the candles are snuffed and all leave the chamber] epilogue the invention, development, and prognosis of christ 1. year 1 c.e. an idea 2. year 100 c.e. the son of god 3. year 1800 c.e. the acme of human perfection 4. year 1900 c.e. a great teacher 5. year 1950 c.e. a revolutionary 6. year 1970 c.e. a fallible, representative man 7. year 1975 c.e. a symbolic i

ods unaware, arousing at some longed-for date of pleasure; which having passed and yielded him small treasure, he would outsleep another term of care. and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate; if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, al

lava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a metanea (brief bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resumes his invocation] celebrant: come forth from out the gorge of night! take flight on leathern wings and soar above t

to bear; to loll alone in wanton sloth in crimson halls of dissipation. for savage man am i! at once i am removed and feel the reckoning of my twofold completion. my mind is lofty with the enlightenment of thy creation! my feet are as the mountain's base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lurks in every breast and belly; a vibrant

s: sabatan [the brazier is removed and the priest moves to altar, hands upraised, and, softly but with great deliberation, repeats the exaltation. the congregation stands in silence. priest then removes the bone from the altar's lap and steps back from the altar, leaving sufficient room for the congre0 gants to pass before her. all congregants come forward individually, stop before the altar, and bow low. upon rising, each congregant receives the tip of the bone upon his brow, administered by the priest, who says] celebrant: ya tsyebyeh dayu padarok tchorta (the gift of tchort be with you [after the congregation has reassembled, the priest points the bone towards the sigil of baphomet and, turning to the congregation, says] celebrant: forget ye not what was and is to be! flesh without sin

ng and the ending. of dimensions [the goat of a thousand young no longer appears. the celebrant faces the participants] celebrant: ty'h nzal's kra naaghs n'ghlasj zsyn'e ty'h nzal's za'je oth'e kyl-d zhem'n f ungh'n. nal y'gs- othoth krell n'yra-1'yht-otp. i'a y'gs-othoth. i'a n'yra-l'yht- otp. the gaunts are loose upon the wold, and we shall not pass; but the time shall come when the gaunts will bow before us, and man shall speak with the tongues of the hornless ones. the way is yog-sothoth, and the key is nyarlathotep. hail, yog-sothoth. hail, nyarlathotep. participants: i'a y'gs-othoth. i'a n'ya-1'yht- otp. i'a s'ha-t'n. hail, yog-sothoth. hail, nyarlathotep. hail, satan. the call to cthulhu [this ceremony is to be performed in a secluded location near a major body of water-a large rive

SATANICON

is god? certainly, the most outrageous and extensive example of this situation of contradictory idolatry and utopian creationism vs. established doctrine is attributable to xianity. so pervasive is the desire to know and experience heaven that the xian hierarchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god with; he has in fact, become the object of supreme xian worship and adoration. they continue to crate facsimiles of heaven and its long-dead human sovereignty; their church buildings are commonly known as houses of god, kingdom halls, etc. xian god creationi

SCHEM HA MEPHORESH

declaring. psalm 9:12: sing psalms unto tetragrammaton who inhabiteth, shew forth among the nations his deeds. 7th angel name: akaiah sign: virgo planet: sun degree: 0-5 meaning: long suffering psalm: 103:8: merciful and gracious is tetragrammaton, long 7 suffering and plentiful of mercy. 8th angel name: kehethel sign: virgo planet: sun degree: 5 10 meaning: adorable. psalm 95:6: come ye, we will bow down and bend before tetragrammaton who hath made us. 9th angel name: hazeyael sign: virgo planet: venus degree: 10 15 meaning: merciful psalm 25:6: remember thy tender mercies, 0 tetragrammaton, and thy mercies, for from of old they were. 10th angel name: eldiah sign: virgo planet: venus degree: 15 20 meaning: profitable psalm 33:22: there shall be thy mercy, 0 tetragrammaton, upon us, as we

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

d send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet thee, the lord of heaven, the lord of the earth, the king of truth, the lord of eternity, the prince of everlastingness, thou sovereign [ruler] of all the gods, thou god of life, thou creator of eternity, thou maker of heaven wherein thou art firmly established. hymn to ra. internet ancient history sourcebook. http//www.fordham.edu/halsall/ancie

tue of the buddha, candles, and an incense burner. tibetan buddhists often also have a photograph of their spiritual teacher on the home shrine. other buddhists may place buddhist texts or buddhist symbols, such as prayer beads or a bell, representing the enlightened mind, on their shrine. buddhists pray to the buddha or other buddhas at their home shrine, depending on the tradition. they usually bow before the image of the buddha or buddhas as they worship. buddhists also make offerings of food, incense, and water at their household buddhist monks receive alms from laypeople in thailand. monks may receive all of their food in alms, and eat only what they are given. for the laypeople, giving alms is a way to build merit. kevin r. morris/corbis. world religions: almanac 105 buddhism shrines

f the most common are diwali, the festival of lights; navratri, nine nights, the celebration of the triumph of good over evil and of the feminine principle in the world; and kumbh mela, a pilgrimage that is held four times during a twelveyear cycle. phrases. one commonly used word is namaste, a greeting offered with the palms of the hands placed together at chest level and accompanied by a slight bow. it literally means i bow to you. world religions: almanac 243 hinduism sacred text, vishnu says, howsoever men approach me, even so do i welcome them, for the path men take from every side is mine. members of the various hindu sects, rather than rejecting the viewpoints of other sects (and even other religions, embrace them, believing that each sect simply emphasizes one or more different asp

essing. parvati: also known as durga or kali. parvati is wife to shiva and is depicted as having eight arms, with either dark or very light skin. when parvati is shown with dark skin, she is in the form of kali, the goddess of destruction. parvati is worshipped for having a happy family life. rama: considered to be the ideal man, rama is the hero of the epic story the ramayana. he is shown with a bow and arrow or with his wife and brother. sarasvati: the goddess of knowledge. sarasvati is brahma s wife and holds the powers of speech, learning, and wisdom. she is shown with four hands and dressed in white. shiva: the destroyer god of the hindu trinity. shiva has the power to both create and destroy life. he has long hair, through which the waters of the ganges river flow, and a serpent is c

the tribe included a number of subtribes, such as the oglala sioux. also unlike the iroquois, the survival of the sioux depended almost entirely on the hunting of buffalo. the buffalo provided the sioux with virtually all the necessities of life. the hides provided clothing and shelter; the meat provided nourishment; and the horns provided utensils and cutting tools. even the sinews were used for bow strings. for this reason, the sioux were much more nomadic than the iroquois, meaning that they moved from place to place as they followed the buffalo herds. the sioux had no permanent settlements. the chief characteristic of sioux religious belief was a sense of oneness and unity between the natural and the supernatural worlds. this sense of unity was expressed in a number of ways. one was th

he validity of the messengers and faiths that came before it and notes their unity. this passage is from the creed of islam, chapter 2, verse 136. we believe in allah, and the revelation given to us and to abraham, isma il, isaac, jacob and the tribes, and that given to moses and jesus, and that given to (all) prophets from their lord. we make no difference between one and another of them, and we bow to allah (in islam. world religions: almanac 305 islam to muslims that there is only one god and that muhammad is god s messenger. daily prayer, or salat, is crucial in the life of muslims. daily prayer follows a number of rituals and traditions. depending on what subgroup of islam a muslim belongs to, he or she may pray three or five times a day. the prayer requirements are designed to remind

eate a trance-like state. john van hasselt/ corbis. world religions: almanac 335 jainism to help the worshipper achieve a state of detachment and right conduct. it reads as follows: namo arihantanam namo siddhanam namo airiyanam namo uvajjhayanam namo loe savva sahunam eso panch namokaro savva pavap panasano mangala-nam-cha savvesim padhamam havai mangalam the meaning of this prayer is roughly: i bow down to those who have reached omniscience in the flesh and teach the road to everlasting life in the liberated state. i bow down to those who have attained perfect knowledge and liberated their souls of all karma. i bow down to those who have experienced self-realization of their souls through self-control and self-sacrifice. i bow down to those who understand the true nature of soul and teac

lesh and teach the road to everlasting life in the liberated state. i bow down to those who have attained perfect knowledge and liberated their souls of all karma. i bow down to those who have experienced self-realization of their souls through self-control and self-sacrifice. i bow down to those who understand the true nature of soul and teach the importance of the spiritual over the material. i bow down to those who strictly follow the five great vows of conduct and inspire us to live a virtuous life. to these five types of great souls i offer my praise. such praise will help diminish my sins. giving this praise is most auspicious. so auspicious as to bring happiness and bliss. this is the first prayer that jain children learn. jains typically recite the prayer first thing in the morning

trust, she comes upon him while he is drunk and cuts off his head. the prayer of judith from the book of judith (chapter 9, verses 7 through 10) relays her words to god before she set out for the assyrian camp: here now are the assyrians, a greatly increased force, priding themselves in their horses and riders, boasting in the strength of their foot soldiers, and trusting in shield and spear, in bow and sling. they do not know that you are the lord who crushes wars; the lord is your name. break their strength by your might, and bring 368 world religions: almanac judaism down their power in your anger; for they intend to defile [corrupt] your sanctuary, and to pollute the tabernacle [residence] where your glorious name resides, and to break off the horns of your altar with the sword. look

SEPHER HA BAHIR

ng this it is written (isaiah 10:13, by the strength of my hand have i done it. it is likewise written (isaiah 48:13, also my hand has founded the earth [the third voice is (psalm 29:4, the voice of god is with majesty. it is also written (psalm 111:3, splendour and majesty are his works, his righteousness stands forever [the fourth voice is (psalm 29:5, god s voice breaks the cedars. this is the bow that breaks the cypress and cedar trees [the fifth voice is (psalm 29:7, god s voice draws out flames of fire. this is what makes peace between water and fire. it draws out the power of the fire and prevents it from evaporating the water. it also prevents [the water] from extinguishing it [the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does k

the chaioth ha-qadesh and the holy seraphim, to their right and their left. they are the pleasant ones which ascend higher and higher, as it is written (ecclesiastes 5:7, and ones higher than they. it is also written (ezekiel 1:18, and as for their height, they had height, and they had fear, and their height was filled with eyes, around the four. and around him are angels. those around them also bow down before them, kneeling and declaring, the lord he is god, the lord he is god. 146. the sixth one is the throne of glory, crowned, included, praised and hailed. it is the house of the world to come, and its place is in wisdom. it is thus written (genesis 1:3, and god said, let there be light, and there was light. 147. and rabbi yochanan said: there were two [types of] light, as it is writte

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older, their contests grew more exacting, and the difference between them became harder to discern. one of their favorite pastimes was target practicing, one trying to out-shoot the other with bow and arrow. however, it soon became obvious that their scores were about even. what they needed was a real tie breaker. one morning, they met a medicine man, and one boy asked this old sage's advice on their dilemma. the old man simply said "go you hunting, one east and one west; he who brings me meat by day's end shall have a powerful charm, and all will know of his prowess" this seemed like a

the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before they arrived, the old man could see that one of them proudly carried something over his shoulder- the other, only carried his bow and arrows. it was clear to the old shaman that while both could shoot equally well, one boy could see while the other could only look. then the wizened old man, true to his word, presented the successful boy with his prize in exchange for the meat. indeed, he was a great hunter. however, in the end he gave the other boy the greater gift. he taught that boy to really see. so, who turned out to

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ed his reinstalment, and he had now, for the most part, reconciled himself to the narrow sphere of his appointed adagios or allegros. the audience, too, aware of his propensity, were quick to perceive the least deviation from the text; and if he wandered for a moment, which might also be detected by the eye as well as the ear, in some strange contortion of visage, and some ominous flourish of his bow, a gentle and admonitory murmur recalled the musician from his elysium or his tartarus to the sober regions of his desk. then he would start as if from a dream, cast a hurried, frightened, apologetic glance around, and, with a crestfallen, humbled air, draw his rebellious instrument back to the beaten track of the glib monotony. but at home he would make himself amends for this reluctant drudg

r; and when pisani turned from his employment, lo! both mother and daughter were weeping. he looked at them with a wondering stare; and then, as if he felt he had been harsh, he flew again to his familiar. and now you thought you heard the lullaby which a fairy might sing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the waves and the winds to sleep. heaven knows what next would have come, but his arm was arrested. viola had thrown herself on his breast, and kisse

s on fire, sir "go and tell my wife then, fool" said the wise man, settling back to his problems "do i ever meddle with domestic affairs" but what are mathematics to music music, that not only composes operas, but plays on the barbiton? do you know what the illustrious giardini said when the tyro asked how long it would take to learn to play on the violin? hear, and despair, ye who would bend the bow to which that of ulysses was a plaything "twelve hours a day for twenty years together" can a man, then, who plays the barbiton be always playing also with his little ones? no, pisani; often, with the keen susceptibility of childhood, poor viola had stolen from the room to weep at the thought that thou didst not love her. and yet, underneath this outward abstraction of the artist, the natural

the spirit-infant of his soul; his darling of many years of patient obscurity and pining genius; his masterpiece; his opera of the siren! this, then, was the mystery that had so galled him, this the cause of the quarrel with the cardinal; this the secret not to be proclaimed till the success was won, and the daughter had united her father's triumph with her own! and there she stands, as all souls bow before her, fairer than the very siren he had called from the deeps of melody. oh, long and sweet recompense of toil! where is on earth the rapture like that which is known to genius when at last it bursts from its hidden cavern into light and fame! he did not speak, he did not move; he stood transfixed, breathless, the tears rolling down his cheeks; only from time to time his hands still wand

mentary; his sentiments may pervade the universe, and inspire generations till the day of doom. all our virtues, all our laws, are drawn from books and maxims, which are sentiments, not from deeds. in conduct, julian had the virtues of a christian, and constantine the vices of a pagan. the sentiments of julian reconverted thousands to paganism; those of constantine helped, under heaven's will, to bow to christianity the nations of the earth. in conduct, the humblest fisherman on yonder sea, who believes in the miracles of san gennaro, may be a better man than luther; to the sentiments of luther the mind of modern europe is indebted for the noblest revolution it has known. our opinions, young englishman, are the angel part of us; our acts, the earthly "you have reflected deeply for an itali

ements, o silveryazure flame! why comes he not, the son of the starbeam! why is adon- ai deaf to thy solemn call? it comes not, the luminous and delightsome presence! cabalist! are thy charms in vain? has thy throne vanished from the realms of space? thou standest pale and trembling. pale trembler! not thus didst thou look when the things of glory gathered at thy spell. never to the pale trembler bow the things of glory: the soul, and not the herbs, nor the silvery-azure flame, nor the spells of the cabala, commands the children of the air; and thy soul, by love and death, is made sceptreless and discrowned! at length the flame quivers, the air grows cold as the wind in charnels. a thing not of earth is present, a mistlike, formless thing. it cowers in the distance, a silent horror! it ris

SIR WALLIS BUDGE EGYPTIAN MAGIC

the first group of gods are--nehebka offering to horus his eye, a goddess with the eye of horus for a head, the cow of isis- hathor described above, the four children of horus, two lions, a member of the human body, the pylon of heads of khnemu the god of reproduction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of kh

thy name. nasaqbubu is thy name. thanasa-thanasa is thy name. shareshatha-katha is thy name. o amen, o amen, o god, o god, o amen, i adore thy name" in another place 3 the deceased addresses sekhet-bast-ra, saying, p. 173 "thou art the fire-goddess ami-seshet, whose opportunity escapeth her not; thy name is kaharesapusaremkakaremet, thou art like unto the mighty flame of saqenaqat which is in the bow of the boat of thy father harepukakashareshabaiu, for behold, thus is [the name uttered] in the speech of the negroes, and of the anti, and of the people of nubia. sefiperemhesihrahaputchetef is thy name; atareamtcherqemturennuparsheta is the name of one of thy divine sons, and panemma that of the other" and in yet another chapter 1 the deceased addressing the god par says "thou art the mighty

ith oil and the placing of grains of myrrh and resin, the deceased is declared to have "received his head" and he is promised that it shall nevermore depart from him. on the conclusion of the. ceremonies which concern the head the deceased has the power to go in among the holy and perfect spirits, his name is exalted among men, the denizens of heaven receive his soul, the beings of the underworld bow down before his body, the dwellers upon earth adore him, and the p. 190 inhabitants of the funeral mountain renew for him his youth. besides these things, anubis and horus make perfect his bandages, and the god thoth protects his members by his words of magical power; and he himself has learned the magical formula which are necessary to make his path straight in the underworld, and also the pr

iving soul" a swallow, the serpent sata, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he could fly through the air, and soar up and perch himself upon the bow of the boat of ra, in the form of the lotus he had mastery over the plants of the field, and in the form of ptah he became "more powerful than the lord of time, and shall gain the mastery over millions of years" the bennu bird, it will be remembered, was said to be the "soul of ra" and by assuming this form the deceased identified himself with khepera, the great god of creation, and thus acqui

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ndless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the light you came into has turned into the setting you now find yourself in. walk towards the circle and stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing east, and if you are using an altar with a goat or buck's skull, bow to it. if the skull is in the circle with you, kneel and kiss it. if you have none of those things, simply go down to one knee before your implements. at this point you will begin the consecration of the area by carry

ic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to bring forth the two-horned one, and even the horsemen's word were reporte

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ense. of what? the mural and altar are admittedly symbols "by symbolism the simplest, the commonest objects are transformed, idealized, and acquire a new and, so to say, an illimitable value."18 an expert19 on these subjects has written "under occult dominion art, music and politics all lend to the same end: confusion, a calculated and inducted confusion: for minds that are confused will obey and bow to the hidden masters "the rule of the triangle and the ellipse, together with a crude geometry in modern art, is the rule. in aesthetics "standing before a meaningless cubist canvas at an art exhibition one day, a puzzled amateur asked 'but what does it mean' to which the painter replied 'it's not a question of what it means, it's a question of what is its effect on the observer "consciously

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s. he wanted nothing to do with gods whose qualities derived from the perishable world; nor could he exalt a form of knowledge that sought for laws in the flux of becoming and passing away. for him, there is something eternal that announces itself from the midst of the perishable. for this eternal he has a profound metaphor: the connectedness of things is a tension between opposites, just as in a bow or a lyre.29 how much lies concealed in this metaphor! tension in one direction is exactly balanced by that in the other, resulting in a unity and harmonization of forces. there are high and low notes; yet their contradictions are resolved in the musical scale. heraclitus thought extends the analogy to the spiritual world: the mysteries and pre-socratic philosophy 27 immortals are mortal, mort

lamb that was slain, which god has dearly bought with the price of his own blood, is jesus who, as the bearer of the christ, has passed in the profoundest sense through the mystery of life and death; it is he who opens the book.140 each time one of the seals is opened, the living creatures declare what they know. when the first seal is broken, john sees a white horse on which sits a rider with a bow. the first universal power, or embodiment, of the idea of creation becomes visible. it has a new rider, christianity, who sets it on the right track. and through the new faith, strife is allayed. with the opening of the second seal, a red horse appears. again it has a rider. he takes away peace the second of the universal powers from the earth, so that humanity should not neglect through sloth

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

atican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camouflaged by a large painting. once inside the secret chamber, 13 distinct passageways were visible, each leading to a separate catacomb with every one of the 13 doorways blocked by the horrific site of a mummified body "after the boy was sacrificed, i had to bow and kiss the ring of the priest in scarlet robes and swear to serve the new world order for the rest of my life" recalls svali, 48, about the senseless sacrifice of what looked like "a drugged little boy" during her 1970 induction ceremony into the feared illuminati "i also had to swear to serve he who is to come as the 'great leader' looking back, it was just horrific and terror rushes into m

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

cording to the state of maryland's masonic manual.6 that manual assures the mason that at his death, if his good works are sufficient "a kind messenger from the supreme grand master will be sent to translate us to that all perfect, glorious and celestial lodge above, where the supreme architect of the universe presides" according to harris the ritual continues as follows: all officers and members bow toward the east. the master raps the lodge down (1 rap. also explained to the brother in the third degree lecture is what he is to do in times of peril or danger. he is instructed (if he can be seen) to throw up both arms over his head and let them fall by three distinct motions. this is the great hailing a show of hands 181 sign or sign of distress, and never should be given except in a lodge

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

udge of the dead, yama, was master over the realm of the dead and escorted the newly arriving souls into their new environment. sometimes there was a process of judgment involved, in which the worthy souls would be allowed to dwell in the land of the departed and the unworthy would be set adrift in space. the other manitou, pauguk, protected the realm of the dead from unwelcome intruders with his bow and arrows. many native american tribes believed that spirits of the dead lingered among the living until certain rites had been performed that would aid the spirits in their passage to the other world. among the ogallala sioux, it was maintained that the spirit of the dead passed into the spirit world, by degrees, at the completion of necessary rituals that became the duty of the deceased per

he human race can be traced to the moment when god granted his earthly creations of dust and clay with the priceless gift of free will. in the biblical and qur anic traditions are found references to the jealousy that afflicted certain angels regarding the attention that god displayed toward his human creation. in the qur an (17:61 64, iblis (satan, the leader of the rebellious angels, refuses to bow to a creature that god has created of clay, and he threatens to make existence miserable for the descendants of the being that the creator has honored above them. because of the declared animosity of the fallen angels against those heavenly beings who remain faithful to the creator and against those mortals who seek to follow the higher teachings of revealed truth, the epistle writer paul (d

are ambivalent toward the inhabitants of the himalayas, sometimes appearing as fierce and malevolent creatures, other times manifesting as teachers of enlightenment. various scriptures state firmly that regardless of their strength, power, and majesty, angels are not to be worshipped, and religious teachers advise that true heavenly beings will immediately discourage any humans from attempting to bow their knees to them. on the other hand, the fallen angels, the demons, are motivated by their own selfish goals and delight in corrupting humans. they encourage mortals to express greed and to seek the acquisition of material, rather than spiritual, treasures. as a general spiritual law, these negative entities cannot achieve power over humans unless they are somehow invited into a person s pr

special occasions. the set schedule of prayers dawn, noon, afternoon, sunset, and nighttime is strictly prescribed and regulated. there is another category of prayer, the du a, which permits spontaneous expressions of supplication, petition, and intercession. the du a may also be allowed after the uttering of the formal salat. while many religions suggest that their supplicants fold their hands, bow their head, close their eyes, and so forth, the followers of islam have many exact procedures that must be observed in their prayers. before prayer, there is the ritual purification (tahara, which at the very least requires washing the face and the hands to the elbows, rubbing the head with water, and bathing the feet to the ankles. in addition, the mouth, nose, and teeth must receive a thorou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

three or four hours when she was awakened by someone calling her name. as she sat up in bed, she was able to discern the form of her beloved grandfather leaning toward her. don t be frightened, it s only me. i have just died, the image told her. watson started to cry and reached across the bed to awaken her husband. this is how they will bury me, grandad parker said, indicating his suit and black bow tie. just wanted to tell you i ve been waiting to go ever since mother was taken. the watsons house was next door to the lilly laboratories in indianapolis, indiana. the bedroom was dimly illuminated with lights from the laboratory. grandad parker was clearly and solidly to be seen. then, before gladys watson had awakened her husband, grandad parker had disappeared. mr. watson insisted that hi

in motion pictures or television encountered monsters or impersonated them before their stars had begun to rise or after their clout at the box office had begun to grow less powerful. of course there are also the cases in which an established star simply enjoys playing a bona fide monster for a change of pace. dana andrews (1909 1992, a minister s son, starred in such hollywood classics as the ox-bow incident (1943, laura (1944, and the best years of our lives (1946. then, in curse of the demon (1957, he played an 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 mysterious creatures 109 american psychic investigator in london who was forced to battle a group of devil-worshippers who paid obeisance to a hideous ancient demon. before james arness (192

f this prayer they were allowed to live, and they spread the story of the healing benediction to all the inhabitants of the district. the icelanders have continued the custom of saying, god help me! when they themselves sneeze and god help you! when others sneeze. in england during the seventeenth century, it was the custom for all those within earshot of someone who sneezed to remove their hats, bow, and shout, god bless you! in nineteenth-century england, someone originated a rhyme regarding the consequences of sneezing on certain days of the week: sneeze on monday, sneeze for danger. sneeze on tuesday, kiss a stranger. sneeze on wednesday, sneeze for a letter. sneeze on thursday, something better. sneeze on friday, sneeze for woe. sneeze on saturday, a journey to go. sneeze on sunday, y

preted as improper in another. for example, whether they are being introduced to someone for the first time or greeting an old friend, men and women in western nations are accustomed to shake hands. while the clasping of hands is intended as a gesture of friendship by westerners, the people of many asian countries may be alarmed by the boldness of a stranger who extends a hand, for they prefer to bow as a sign of goodwill. some travelers to foreign countries have also discovered much to their dismay that even the most innocent of hand gestures in their home culture may be considered offensive in another. it must soon become apparent to any fairly objective observer that the traditional values and customs of one culture may be considered very strange by another. when an action or activity v

that the aliens had been taking people from earth for many years as well as a sizable stock of various animals and fish. higdon was given a physical examination by the extraterrestrials, told that he was unsuitable for their needs, and returned to earth. sprinkle hypnotized higdon a number of times and gained remarkable details of the experience. higdon had gone to the north edge of the medicine bow national forest to hunt wild game. about mid-afternoon, he walked onto a rise and spotted five elk grazing in a clearing a few hundred yards away. he picked out the largest buck, lined it up in his telescopic sights, and pulled the trigger. he could not believe his eyes when the powerful bullet from his magnum rifle left the barrel noiselessly and, in slow motion, floated like a butterfly for

aconference on alien-abduction suggested as many as several hundred thousand to more than three million adults have had abduction experiences with ufo beings. and revolving multicolored lights. after a physical examination, he was returned to the space vehicle. when he looked out of the transparent sides, he observed five other beings who appeared to be humans. the ufo set down again in medicine bow national forest. higdon was placed back in his truck, his rifle was returned, and he was relieved of the pills that the being had given him. dazed by the strange experience, higdon managed to radio for help. then he apparently blacked out until he was found several hours later. higdon spent three days in the carbon county memorial hospital at rawlins, undergoing extensive tests and rambling an

THE GOD OF THE WITCHES

ost important of the horned figures of the palaeolithic period, there are manysmaller drawings of masked and horned men on small objects of bone and horn. these figures are usuallyrepresented with the horns of a goat or chamois, and are dancing singly or in groups. the most interestingexample is on plate ii, where the horned man is not only dancing but also accompanies himself on a kind ofmusical bow. the only palaeolithic representation of a human figure found in england is the well-knownengraving on bone of a man masked with a horse's head, which was discovered in the pinhole cave,derbyshire.the art of the palaeolithic period came to a sudden and complete end before the neolithic era; it was utterlywiped out in europe, and seems to have had no influence on later periods. the neolithic pe

d lie buried inbrinkburn under a green mound.[33]the characteristic weapon of the fairies, and one which still bears their name, is the stone arrow-head orelf-bolt. these arrow-heads are made of flint and are found on open heaths and downs where the fairypeople dwelt. they are now known to be of the bronze-age. they are so small and slight that they couldhave been used only with a small and light bow, such as that carried by the masked dancer of the palaeolithictimes (plate ii. a little light weapon of this kind could have been of little value against a human enemy or awild beast, the arrow could inflict hardly more than a flesh wound. the recorded method of using thearrow-heads, and one quite as ineffective as the little bow, was to spang them with the thumb as boys shoot amarble. yet to

danced was a source of great interest to some of the recorders, andaccounts are very varied. it was not uncommon for the grandmaster himself to be the performer, even whenhe led the dance; but there was often a musician who played for the whole company. the usual instrumentswere the flute, the pipe, the trump or jew's harp, and in france the violin. but there were others in vogue also.the musical bow of the little masked figure of the palaeolithic era (plate ii) is very primitive, the player isdancing to his own music as the devil so often did in scotland. the flute as an instrument for magicalpurposes occurs in egypt at the very dawn of history, when a masked man plays on it in the midst of animals.the panpipes, as their name implies, belong specially to a god who was disguised as an anim

himself with serious business, and how well he did this is shown bythe fact that there was no confusion or loss of time in the appointment and crowning of his successor. hisbusiness being ended, he went to his dinner, when he ate and drank more than usual. he then began to arrayhimself for his last ride, and while his boots were being laced a smith brought him six new arrows for usewith the cross-bow. the king took them joyfully and gave two to walter tyrrel, saying significantly "it isright that the sharpest arrows should be given to him who knows how to deal deadly strokes with them".there came at this moment a letter from abbot serlo urging the king not to go hunting as one of the monkshad had a warning dream that such an expedition meant death. rufus merely laughed and made a sarcastic

rest the king dismounted and stood with tyrrel waiting for the deer to pass. the usual story is thatthe king shot and missed, then tyrrel loosed his arrow which glanced off the stag's antlers or off the branchof a tree and pierced the king's heart. the most vivid account is from william of malmesbury, who says thatit was late in the afternoon "the sun was now declining, when the king, drawing his bow and letting fly anarrow, slightly wounded a stag; and keenly gazing followed it, still running, a long time with his eyes,holding up his hand to keep off the power of the sun's rays. walter then shot at another stag and bymischance the arrow pierced the king "on receiving the wound the king uttered not a word; but breaking offthe shaft of the weapon where it projected from his body, fell upon

ted from his body, fell upon the wound by which he accelerated hisdeath. knighton's version is also dramatic; and if the words attributed to rufus are true they convey the ideathat the killing was premeditated and that rufus was aware that his end was at hand. he was shooting at astag and his bowstring broke; he called to tyrrel to shoot, but tyrrel hesitated. then rufus burst out "draw,draw your bow for the devil's sake and let fly your arrow, or it will be the worse for you (trahe, trahearcum ex parte diaboli, et extende sagittam, alias te poenitebit. the god of the witcheswilliam rufus[1]62the body, according to the ecclesiastical account, was found by a charcoal burner. it was placed on a roughcart, covered with a poor ragged cloak and conveyed for burial to winchester. william of malm

THE KEY TO THE MYSTERIES

ould make nothing but "ruins" the blasphemies of the revolution whose voice was extinguished once in blood, and once again in the silence of contempt; join to it all that the future may hold for us of monstrosities and of vain dreams; then will there come the humblest and the simplest of all sisters of charity- the world will leave there all its follies, and all its crimes, and all its dreams, to bow before this sublime reality. 7 charity! word divine, sole word which makes god understood, word which contains a universal revelation "spirit" of "charity" alliance of two words, which are a complete solution and a complete promise! to what question, in fine, do these two words not find an answer? what is god for us, if not the spirit of charity? what is orthodoxy? is it not the spirit of char

father a look of confidence and of love; let us accept with faith and resignation the part which he assigns to us in the toils of life, and every throb of our hearts will be a word of prayer! have we need to inform god of what we ask from him? does not he know what is necessary for us? if we weep, let us offer him our tears; if we rejoice, let us turn towards him our smile; if he smite us, let us bow the head; if he caress us, let us sleep within his arms! our prayer will be perfect, when we pray without knowing whom we pray. prayer is not a noise which strikes the ear; it is a silence which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

rder. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh10 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural c

THE MOTHMAN PROPHECIES

re rare; but there may be organized hallucinations, that is, complete scenes, as in dreams, involving more" than one sense. all sorts of emotion are experienced; fatigue, confusion, fear, disgust, anger, pleasure. sometimes the sense of time is lost or disturbed. one subject said that he had been 'pushed sideways in time' yesterday was at one side, instead of behind, and tomorrow was off the port bow" in short, a light flickering at exactly the right frequency can place the witness in a hypnoticlike trance. he views this as paralysis since he loses control of his limbs for the duration of the trance even though a part of his mind remains conscious. he views the hallucinations of the trance as a continuation of the reality he was experiencing a moment before. like a normal subject of hypnos

THE NECRONOMICON SIMON VERSION

er of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away until the time for its use. know that marduk appears as a mighty warrior with a long beard and a flaming disk in his hands. he carries a bow and a quiver of arrows, and treads about the heavens keeping the watch. take care to summon his assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his se

cation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocation of the eastern gate thee i invok

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

up, as if the singer fs heart burst in despair. whilst in gbouches d fenfer h we find such lines as: from the long-held leash! the headlong, hot-mouthed girl *rodin in rime, vol. iii, p. 119. in which, as we read, we feel a veritable stretching of the mental leather, as it were; our minds being held back a space by the introduction of the word glong. h this quatorzain ends: of smouldering infamy. bow down in awe! it is enough. the gods are at feast. withdraw *rodin in rime, vol. iii, p. 119. again the same mental stress. all the above are contrary to the rules of scansion, yet nevertheless they are musical. and though in grodin in rime h perhaps crowley slightly overdoes this introduction of irregular lines, yet they add a great charm, as they do in many of his other poems, producing in th

f orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the turtle is soft in the amorous places of peace, and the tamarisk groves and the olive and myrtle stir ever with love and content and release. o bountiful bowers and o beautiful gardens! o isles in the azu

thee, seated in the prow of the sun fs bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world e

east. sin incarnated with a leprous lover!*2 *1. the mother fs tragedy, vol. i, p. 163 *2. the temple of the holy ghost, vol. i, p. 168. whilst these are seeking the hmonstrous desires of secret things, h*1. others are ranting about athiest death-bed scenes. for these crowley also has a word: goh, very well! h i think you say, gwait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god! h i perfectly admit the fact; quite likely that i so shall act! here fs why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist fs death; how they sought god! of course! impair by just a touch of fever, chill, my health. where flies my vivid will? my carcass with quinine is crammed; i wish south india were damned; i wish i ha

THE TAROT OF C C ZAIN

im one of two roads. the woman at his right is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. she thus personifies virtue. the one at the left wears less clothing, and is crowned with the leaves and vine of the grape. she represents vice, the temptress. above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the re

THE BOOK OF GATES

ur gods of the tuat; the god is in the same form as before, click to view the boat of af-ra in the ninth division of the tuat. and sa stands on the look-out, and heka obeys his instructions as to steering. the procession which marches in front of the boat consists of- 1. six bearded male figures, standing upright, who hold in their hands the ends of a rod, or rope, which is bent in the shape of a bow over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and ape

ing by years is with this uraeus, and it maketh it to go with him into the heights of heaven" of the "criers" it is said- those who cry unto ra say 'enter in, o ra! hail, come, o ra! hail, come, o thou who art born of the tuat! come, o offspring of the heights of heaven! hail, come thou into being, o ra! click to view besi. ankhi. the goddesses who hail the god. mehen and horus-set. of the double bow it is said "this is the mehen serpent of the uraei, which strideth through the tuat. the two bows are stretched out, and they bear up on themselves him of the two-faces (or, two-heads, i.e, horus-set) in his mystery which [appertaineth] to them. they lead the way for ra, in the horizon of the east of heaven, and they pass on into the heights of heaven in his train" p. 268 in the upper register

THE HOLY BIBLE KING JAMES VERSION

o every beast of the earth. 9:11 and i will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. 9:12 and page 5 genesis god said, this [is] the token of the covenant which i make between me and you and every living creature that [is] with you, for perpetual generations: 9:13 i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 9:14 and it shall come to pass, when i bring a cloud over the earth, that the bow shall be seen in the cloud: 9:15 and i will remember my covenant, which [is] between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 9:16 and the bow shall be in t

:35 which were a grief of mind unto isaac and to rebekah. 27:1 and it came to pass, that when isaac was old, and his eyes were dim, so that he could not see, he called esau his eldest son, and said unto him, my son: and he said unto him, behold [here am] i. 27:2 and he said, behold now, i am old, i know not the day of my death: 27:3 now therefore take, i pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison; 27:4 and make me savoury meat, such as i love, and bring [it] to me, that i may eat; that my soul may bless thee before i die. 27:5 and rebekah heard when isaac spake to esau his son. and esau went to the field to hunt [for] venison [and] to bring [it] 27:6 and rebekah spake unto jacob her son, saying, behold, i heard thy father speak unto

isaac said unto him, come near now, and kiss me, my son. 27:27 and he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, see, the smell of my son [is] as the smell of a field which the lord hath blessed: 27:28 therefore god give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 27:29 let people serve thee, and nations bow down to thee: be page 15 genesis lord over thy brethren, and let thy mother s sons bow down to thee: cursed [be] every one that curseth thee, and blessed [be] he that blesseth thee. 27:30 and it came to pass, as soon as isaac had made an end of blessing jacob, and jacob was yet scarce gone out from the presence of isaac his father, that esau his brother came in from his hunting. 27:31 and he a

rds. 37:9 and he dreamed yet another dream, and told it his brethren, and said, behold, i have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 37:10 and he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, what [is] this dream that thou hast dreamed? shall i and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 37:11 and his brethren envied him; but his father observed the saying. 37:12 and his brethren went to feed their father s flock in shechem. 37:13 and israel said unto joseph, do not thy brethren feed [the flock] in shechem? come, and i will send thee unto them. and he said to him, here [am] i. 37:14 and he said to him, go, i pray thee, see whether it be wel

e be ruled: only in the throne will i be greater than thou. 41:41 and pharaoh said unto joseph, see, i have set thee over all the land of egypt. 41:42 and pharaoh took off his ring from his hand, and put it upon joseph s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 41:43 and he made him to ride in the second chariot which he had; and they cried before him, bow the knee: and he made him [ruler] over all the land of egypt. 41:44 and pharaoh said unto joseph, i [am] pharaoh, and without thee shall no man lift up his hand or foot in all the land of egypt. 41:45 and pharaoh called joseph s name zaphnath-paaneah; and he gave him to wife asenath the daughter of poti- pherah priest of on. and joseph went out over [all] the land of egypt. 41:46 and joseph [w

m that day, saying, in thee shall israel bless, saying, god make thee as ephraim and as manasseh: and he set ephraim before manasseh. 48:21 and israel said unto joseph, behold, i die: but god shall be with you, and bring you again unto the land of your fathers. 48:22 moreover i have given to thee one portion above thy brethren, which i took out of the hand of the amorite with my sword and with my bow. 49:1 and jacob called unto his sons, and said, gather yourselves together, that i may tell you [that] which shall befall you in the last days. 49:2 gather yourselves together, and hear, ye sons of jacob; and hearken unto israel your father. 49:3 reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 49:4 unstable as

bly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 49:7 cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel. 49:8 judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father s children shall bow down before thee. 49:9 judah [is] a lion s whelp: from the prey, my son, thou art gone up: page 29 genesis he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 49:10 the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him [shall] the gathering of the people [be] 49:11 binding his foal unto the vine, and his as

a troop shall overcome him: but he shall overcome at the last. 49:20 out of asher his bread [shall be] fat, and he shall yield royal dainties. 49:21 naphtali [is] a hind let loose: he giveth goodly words. 49:22 joseph [is] a fruitful bough [even] a fruitful bough by a well [whose] branches run over the wall: 49:23 the archers have sorely grieved him, and shot [at him] and hated him: 49:24 but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [god] of jacob (from thence [is] the shepherd, the stone of israel) 49:25 [even] by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of

n of beasts. 11:6 and there shall be a great cry throughout all the land of egypt, such as there was none like it, nor shall be like it any more. 11:7 but against any of the children of israel shall not a dog move his tongue, against man or beast: that ye may know how that the lord doth put a difference between the egyptians and israel. 11:8 and all these thy servants shall come down unto me, and bow down themselves unto me, saying, get thee out, and all the people that follow thee: and after that i will go out. and he went out from pharaoh in a great anger. 11:9 and the lord said unto moses, pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of egypt. 11:10 and moses and aaron did all these wonders before pharaoh: and the lord hardened pharaoh s heart, so th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lve or destroy, il a, ver. 20; il. i, ver. 25. macrobius derives the title from apollumi, to destroy; but this word is derived from luw sat. lib. i, c. 17. of priapus 77 cure, and is the cause of its being invented. the god of health is said to be his son, because the health and vigour of one being are supported by the decay and dissolution of others which are appropriated to its nourishment. the bow and arrows are given to him as symbols of his characteristic attributes, as they are to diana, who was the female personification of the destructive, as well as the productive and preserving powers. diana is hence called the triple hecate, and represented by three female bodies joined together. her attributes were however worshipped separately; and some nations revered her under one character

of antigonus, king of asia, is a figure with his hair hanging in artificial ringlets over his shoulders, like that of a woman, and the whole composition, both of his limbs and countenance, remarkable for extreme delicacy, and feminine elegance.3 he is sitting on the prow of a ship, as god of the waters; and we should, without hesitation, pronounce him to be the bacchus difuhj, were it not for the bow that he carries in his hand, which evidently shows him to be apollo. this i take to be the figure under which the refinement of art (and more was never shown than in this medal) represented the apollo didym us, or union of the creative and destructive powers of both sexes in one body. as fire was the primary essence of the active or male powers of creation and generation, so was water of the p

t the large rings, to which the little figures of priapus are attached,4 had also the same meaning as the disc; for, if intended merely to suspend them by, they are of an extravagant magnitude, and would not answer their purpose so well as a common loop. on the phoenician coin above mentioned, this symbol, the winged disc, is placed over a figure sitting, who holds in his hands an arrow, whilst a bow, ready bent, of the ancient scythian form, 1 see plate xxi, fig. 4, from one belonging to me. 2 see plate xxi, fig. 5 and 6, from coins belonging to me. 3 abury, p. 93. 4 see plate ii. fig. 1, and plate iii. fig. 2. of priapus 91 lies by him.1 on his head is a large loose cap, tied under his chin, which i take to be the lion's skin, worn in the same manner as on the heads of hercules, upon the

priapus 91 lies by him.1 on his head is a large loose cap, tied under his chin, which i take to be the lion's skin, worn in the same manner as on the heads of hercules, upon the medals of alexander; but the work is so small, though executed with extreme nicety and precision, and perfectly preserved, that it is difficult to decide with certainty what it represents, in parts of such minuteness. the bow and arrows, we know, were the ancient arms of hercules;2 and continued so, until the greek poets thought proper to give him the club.3 he was particularly worshipped at tyre, the metropolis of phoenicia;4 and his head appears in the usual form, on many of the coins of that people. we may hence conclude that he is the person here represented, notwithstanding the difference in the style and comp

ing its own force by its own exertions? or is the single attribute personified taken for the whole power of the deity in this, as in other instances already mentioned? the orphic hymn above cited seems to favour this last conjecture; for he is there addressed both as the devourer and generator of all (pamfage, paggentwr. however this may be, we may safely conclude that the hercules armed with the bow and arrow, as he appears on the present medal, is like the apollo, the destroying power of the diurnal sun. on the other side of the medal3 is a figure, somewhat like the jupiter on the medals of alexander and antiochus, sitting with a beaded sceptre in his right hand, which he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, pro

TYSON DONALD SOUL FLIGHT

d visualization. in the fifth knowledge lecture, a preliminary training for initiates, basic directions are provided for what is termed traveling in the spirit vision: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation directly unto the place desired. arrived there, a sphere of astral light is formed by the agency of the lower will, illuminated 136. howe, xviii. by the higher will, and acting through the spiritual consciousness by reflection along the thought-ray. this sphere of astral light is partly drawn from the surrounding atmosphere. this sphe

ether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of the tree, was of special importance in the work of astrally ascending the tree, because it was regarded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathw

s in the slightest breeze or at the touch of your breath. as you fall asleep in the darkness, be aware of the suspended twig above you and allow your consciousness to be drawn up toward it. imagine it spinning and bobbing in the tiny currents of air stirred by your own gentle breathing. as you drift into sleep, recite this little verse, either aloud in a low voice or mentally: diana of the silver bow, my soul has wings; diana of the coursing hounds, my soul flies up; diana of the leaping mare, my soul soars free. needless to say, you may compose your own invocation to the goddess of the moon. to be effective, it should be brief and rhythmic. it is a way of indicating to your unconscious mind that you are preparing to project your astral double while asleep, and of opening your mind to thos

hile asleep, and of opening your mind to those influences that will contribute to this separation of awareness. as chapter eleven: astral doorways 187 you recite this invocation, visualize the moon above the clouds in the night sky and see the wild hunt of the goddess pass as though racing across the tops of the wind-borne clouds-diana on her pale mare rushing after her pack of hounds, her silver bow drawn to launch an arrow at her unseen quarry. another trigger that historically has been effective in inducing specific dream events is a charm placed under the pillow just before going to sleep. this can also be employed to produce a lucid dream state. the charm should indicate by its symbolism the effect it is intended to produce, and will be more potent for purposes of astral awareness and

in the tops of the trees, and swoop down to peck at the seeds in the heads of the sunflowers. the air is heavy with heat and shimmers as it rises from the path. the sound of music leads you into the maze. the ruling intelligence is the god apollo, who is sometimes depicted in the form of a young boy. he is a god of healing, but can also cause sickness and death with the arrows of his golden solar bow. at his shrine in the center of the garden maze, you may consult his oracle through the mediation of his solemn white-robed priest, who utters the inspired responses of the god. xx the last judgement hebrew letter: shin (tooth) correspondence: fire path: thirty-first clouds roil in the sky-shutting out the rays of the sun, which lights them with lurid red and orange. from the clouds sound the

standing in yesod, the traveler than hurls his awareness upward along the twenty-fifth path, which leads vertically between yesod and tiphareth on the central pillar of the tree, and is associated with the letter samekh and the trump temperance. this was known by those in the golden dawn as the path of the arrow, because they imagined the diagonal and horizontal paths around it as forming a great bow. temperance is linked in the golden dawn system with the astrological sign sagittarius, the archer, which gave rise to the conception of the twenty-fifth path as a great arrow. 202. knight, vol. 2,277. 203. regardie, 464. the astrological sun was placed in the central sephirah, tiphareth (beauty, which was understood to be the seat of jesus christ and all other divine human beings, or messiah

t into woven wicker baskets slung on straps over their backs. others sit at long wooden tables eating freshly made bread and drinking smoky cider from wooden tankards, or red wine from pewter cups. there is a general air of good cheer. a few men cast dice across the tables for copper coins, or play draughts. one of the laborers, an older man with a white beard, sits on a great stump and works his bow across the strings of his fiddle, and a few of the younger men and women dance in the open space before him while others watch, keeping time by clapping their hands. the goddess is a noblewoman of middle years, voluptuous in body and beautiful of face, the owner of the orchard, who moves between the tables with a pitcher of wine balanced on her shoulder, offering to fill the cups of those whos

when they convey information by means of gestures or pantomimes. try to accommodate their wishes, where such accommodation does not interfere in a serious way with your own purposes. imitate their general behavior and customs. for example, if you are in a land where nobody speaks, you should remain silent. if you travel through an astral realm where spirits greet each other with bows, you should bow in return when a spirit greets you. nothing so disgusts and angers the spirits of an astral landscape as a traveler who acts with complete disregard for their presence, bullies them, speaks harshly, or strikes them. do not try to play the great magus, and go around projecting pentagrams or vibrating words of power. do not clothe yourself in imposing robes and costly jewels. this kind of bluste

TYSON DONALD THE MAGICAL WORKBOOK

se of projection with your lungs held empty, then step back, drawing the right foot beside the left, and straighten your body. as you are in the motion of stepping back, fold your arms across your chest so that your forearms make an x over your heart-center, and your hands are angled upward with your palms facing your shoulders. keep your hands extended stiffly into spear points. close your eyes, bow your head, and stand motionless. draw a slow, deep breath while visualizing inwardly the glowing yellow-white sphere of your heart-center without the hebrew name of power written upon it. completely detach your awareness from the charged object. make your mind tranquil, like the smooth surface of a lake at twilight. hold your breath with your lungs full for a heartbeat. exhale smoothly and low

universe "yod-nun-resh-yod" take another breath while maintaining your expanded aura, hold it four beats while energizing your heart-center, and vibrate the syllables of the words: the sign of osiris slain. the vibrations are driven outward in all directions by your aura "the sign of oh-si-ris slain" raise your right arm straight upward with your left arm still extended horizontally to the left. bow your head toward your left shoulder. the open palms of both your hands continue to face east. draw another breath and hold it four beats while charging your heart-center. vibrate the following letter and words: l-the sign of the mourning oflsis. the harmonic resonance of your aura sends these vibrations outward to fill the universe "el-the sign of the mourn-ing of i-sis" let your right arm fal

ts while charging your heart-center. vibrate the following letter and words: v-the sign of typhon and apophis. your aura sends these vibrations outward to fill the universe "vee-the sign of ty-phon and ah-po-phis" cross your forearms on your chest to form an x-shape that has its intersection over your heart-center. keep your hands flat so that your fingertips rest on the fronts of your shoulders. bow your head forward. take another breath and hold it four beats while charging your heart-center. vibrate the following letter and words: x-the sign of osiris risen. your aura drives these vibrations outward to fill the universe "ex-the sign of oh-si-ris ris-en" once more make the sign of the mourning of isis by raising your right arm straight overhead and extending your left arm horizontally to

enter, and with the first portion of the breath vibrate the letter l: straighten your neck, raise your left arm, and lower your right arm to equal angles above your head to once again form the v-shaped sign of typhon and apophis. tilt your head back slightly to gaze upward. with the second part of the retained breath vibrate the letter v: cross your forearms on your chest with your hands flat and bow your head to once more form the sign of osiris risen. with the third part of the breath vibrate the letter x: 178 moving exercises keep your head bowed, and with the last part of the breath vibrate the latin word lux "lux" maintain the sign of osiris ksen. draw another breath, hold it four beats to charge your heart-center, and vibrate the words the lzght of the cross "the light of the cross"

center. spread your arms wide in the posture of osiris slain so that your body forms a great cross. while gazing at the flame of the candle, draw a deep breath and hold it four beats as you energize your heart-center by making it vibrate and spin more intensely. expand your aura into a sphere that surrounds the altar. vibrate the word lvx on your breath. h s e your right arm straight overhead and bow your head slightly to the left in the sign of the mourning of isis. draw another deep breath and hold it four beats to charge your heart-center, then vibrate the following words "i come in the power of the light" lower your right arm slightly and raise your left arm so that your arms form a vshape above your head. straighten your neck. stand in the sign of typhon and apophis while continuing t

ms a great cross. while gazing at the flame of the candle, draw a deep breath and hold it four beats as you energize your heart-center by making it vibrate and spin more intensely. expand your aura into a sphere that surrounds the altar. vibrate the word lvx on your breath "lux" 228 moving exercises raise your right arm straight overhead while continuing to hold your left arm out to the side, and bow your head slightly to the left so that your body forms the sign of the mourning of isis. draw another deep breath and hold it four beats to charge your heart-center, then vibrate the following words "i come in the power of the light" lower your right arm slightly and raise your left arm so that your arms form a vshape. straighten your neck. stand in the sign of typhon and apophis while continu

TYSON DONALD THE POWER OF THE WORD

be drawn from the heavens, unless the authority, favour and consent of the name jesu intervene; hence the hebrews and cabalists most skillful in the divine names, can work nothing after christ by those old names, as their fathers have done long since; and now it is by experience confirmed, that no devil nor power of hell, which vex and trouble men, can resist this name, but will they, nil1 they, bow the knee and obey, when the name jesu by a due pronunciation is proposed to them to be worshipped (three books of occult philosophy 3.12) 50 tetragrammaton when agrippa writes of "knowledge going before" he is referring to the age-old belief, held by the ancient egyptians and others, that knowledge of the true name of a spirit gives command over that spirit. when agrippa writes of invoking the

ore to the tribe he represents. there seems to be a veiled reference in this blessing to the twelve signs of the zodiac. for example, judah is said to be a lion, perhaps a reference to leo; simeon and levi are said to be fire water air earth earth moon sun the breastplate of aaron brethren, which may refer to gemini, the sign of the twins; dan is said to be a judge (libra; joseph is linked to the bow (sagittarius; and two of the brothers, reuben and zebulun, are linked with water. i am not the only person to notice the allusions to the zodiac in the blessing of jacob. alfred j. pearce in his classic work the text-book of astrology gives the assignment of the blessings to the signs arrived at by one dr. hales, based upon the researches of a general vallancey (see text-book of astrology, rep

, although this is desirable. as you form the cross, speak the words: i mourn the passing of from the face of the earth. i mourn the death of. i mourn the ending of touch your right index finger to the corner of your right eye, then your lefi index finger to the corner of your left eye. close your hands into fists and 158 tetragrammaton cross them on your breast at the wrists; close your eyes and bow your head as you continue to kneel before the altar. visualize yourself completely surrounded by darkness, lying in a coffin or vault beneath the earth. visualize the passage of many years and watch inwardly as your body shrivels and is consumed by worms, your skin cracks and falls off your skull, and your very bones are reduced to fine dust. contemplate nothingness and try to empty yourself o

umbers and the things described in the keys-for example, in the eighth key, we cannot be sure that "hyacinth pillars 26" means that there are twenty-six pillars. the number may have some other occult meaning. in dee's manuscript record of the english version of the keys, vial is spelled viol, which has the dual meaning of a small glass vessel, but also of a stringed musical instrument played by a bow. viol the musical instrument does occur in the prophetic books of the bible (see isaiah 14:11, but in my opinion it is unlikely that this alternate meaning is intended by the angelic author of the keys. it is possible that the eight vials are intended to be linked to the great dragon, coronzon, who in revelation is given eight kings to serve him "and there are seven kings: five are fallen, and

irebrand to the conscience (a bue& faithful relation, pp. 215-6) that these seven woes are actually numbered in dee's diary would seem to suggest very strongly that they are an explanation of the seven woes spoken in the tenth key. before enumerating the seven woes, madimi says "believe me, many are the woes of the world, and great are the sorrows that are to come: for the lord prepareth his rain-bow, and the witnesses of his account: and will appear in the heavens to finish all things: and the time is not long" beside this passage dee has written in the margin "the rainbow. apocalips. 4" in fact, the rainbow, which is mentioned in revelation 4:3, figures even more significantly in revelation 10:1, where it wreaths the head of the seventh angel, who is another embodiment of the heavenly ch

VOX SABBATUM

to know and commune with cain, to become like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christ

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

" and they sailed about over the water during the night, and they did not see any of those enemies at all. then they made a journey forth and arrived in the country of tasti[ fn#107] at the town of shas-hertet, and he perceived the most able of their enemies in the country of uaua,[fn#108] and they were uttering treason against horus their lord [fn#107] northern nubia; the name means "land of the bow [fn#108] a portion of northern nubia. and heru-behut changed his form into that of the winged disk [and took his place] above the bow of the boat of ra. and he made the goddess nekhebit[fn#109] and the goddess uatchit[fn#110] to be with him in the form of serpents, so that they might make the sebau fiends to quake in [all] their limbs (or, bodies. their boldness (i.e, that of the fiends) subsi

"he who is the lord to the end (or, limit) of the world" a name of osiris [fn#148] i.e, in the house of keb [fn#149] or perhaps "take their seats in the house of keb" a legend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mut, begotten of heru-khuti, the glorious offspring of neb-tchert,[fn#154] begetting

- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mut, begotten of heru-khuti, the glorious offspring of neb-tchert,[fn#154] begetting [as] the bull of his mother [fn#155] king of egypt, governor of the deserts, the sovereign who hath taken possession of the nine nations of the bow [who] on coming forth from the womb ordained mighty things, who gave commands whilst he was in the egg, the bull, stable of heart, who hath sent forth his seed; the king who is a bull [and] a god who cometh forth on the day of battle like menthu,[fn#156] the mighty one of strength like the son of nut"[fn#157 [fn#150] i.e, the image who rises like the sun day by day, or the image of [many] crow

ajesty "an ambassador of the prince of bekhten hath arrived bearing many gifts for the royal wife [fn#160] the summer. the copts called the second month of this season paoni [fn#161] the modern temple of luxor. and having been brought into the presence of his majesty with his gifts, he spake words of adoration to his majesty, saying "praise be unto thee, o thou sun (ra) of the nine nations of the bow, permit us to live before thee" and when he had spoken, and had smelt the earth before his majesty, he continued his speech before his majesty, saying "i have come unto thee, my king and lord, on behalf of bent-resht, the younger sister of the royal wife ra-neferu [some] disease hath penetrated into her members, and i beseech thy majesty to send a man of learning to see her" and his majesty sa

, which embraceth the field-land, and his embrace provideth the [means of] life for "21 every nose (i.e, every one, according to the extent of his embrace of the field-land. with old age [cometh] the condition of weakness. i will make hap (i.e, the nile) rise for thee, and [in] no year shall [he] fail, and he shall spread himself out in rest upon every land. green plants and herbs and trees shall bow beneath [the weight of] their produce. the goddess renenet[fn#191] shall be at the head of everything, and every product shall increase by hundreds of thousands, according to the cubit of the year. the people shall be filled, verily to their hearts' desire "and everyone. misery shall pass away, and the emptiness of their store-houses of grain shall come to an end. the land of ta-mert (i.e, egy

th the ground, and maketh to live again the slain, and placeth water upon the river banks and all the islands which are in front of the region of these measures, shall be demanded a further contribution from the growing crops and from every storehouse, as "thy share [fn#192] or perhaps, khnemu-ra [fn#193] qebhet is the name given to the whole region of the first cataract [fn#194] the "land of the bow" i.e, the northern sudan [fn#195] the land of the setting sun, the west [fn#196] schoinos "whatsoever is caught in the nets by every fisherman and by every fowler, and whatsoever is taken by the catchers of fish, and by the snarers of birds, and by every hunter of wild animals, and by every man who snareth lions in the mountains, when these things enter [the city] one tenth of them shall be de

d thou art kamutef, the protector of his father, who maketh an answer for his children in the course of every day. thy thighs are to thee, horus, and thy strength shall slaughter the enemies of thy father. thy calves are to thee, horus; the god khnemu hath builded [them, and the goddess isis hath covered them with flesh. the soles of thy feet are to thee, horus, and the nations who fight with the bow (peti) fall under thy feet. thou rulest the south, north, west, and east, and thou seest like ra [say] four times. and likewise him that is under the knife [fn#227] or, den or hole [fn#228] we ought, perhaps, to translate this as "forearms" beautiful god, senetchem-ab-ra-setep-[en]-amen, son of ra, nekht-heru- hebit, thou art protected, and the gods and goddesses are protected, and conversely

WESTERN MANDALAS OF TRANSFORMATION SR AL

ppropriate to need or desire. this method works with any hebrew word, or words or names translated into hebrew.if one has a tarot deck with the hebrew letters written at the bottom (for example, case's tarot, or see the book, archetypes on the tree of life, listed in the bibliography. it can also reveal the many intricacies of the symbolism in the qabalah and tarot. the word in hebrew which means bow or rainbow is qesheth (qshth. this is an important word that is attributed to the temperance key of the tarot (see figure 13-i, because it signifies the arrow which goes directly up the middle pillar of the tree of life, and also the rainbow of promise pictured in most tarot decks behind the image of michael the archangel. this angel signifies the higher self, which is preparing the personalit

e tree of life, and also the rainbow of promise pictured in most tarot decks behind the image of michael the archangel. this angel signifies the higher self, which is preparing the personality for the great transformation that the soul undergoes in becoming so totally absorbed in god that it loses all sense of self. this is represented by the metaphor of the arrow which has been released from the bow and finds its way directly into the heart of the mystic. there are many other layers of mystical and alchemical interpretation, but our principal purpose is talisman-making. how do we go about connecting with the energy this archetypal key represents through talismanic artwork? figure 13-i figure 13-j figure 13-k figure 13-l we first have to choose the word we want to spell symbolically. we ca

rent. they simply need to be adjusted to the standard we now use. the reason it is important to use a pitch pipe is that tones have a way of going off key in most instruments quite easily. this is why instruments have to be tuned. musical tones are very instrumental in creating the vibratory patterns of our reality. if sand is sprinkled on a glass plate attached to a vertical support and a violin bow is drawn across the edge of the plate, each different tone will produce a corresponding geometric pattern. the tattwas serve as excellent meditation mandalas because they comprise the basic elemental structures from which all other geometric forms are composed. these geometric forms are themselves limitless and are the determinants of all organic structure in the mineral, vegetable, and animal

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ning. mountain snow, stag in rut; ducks on the lake, ocean white; slow the old, soon overtaken. 249 mountain snow, stag bending; the heart laughs for one loved; though a tale be told of me, i know shame wherever it be. mountain snow, shingle white grit; fish in ford, shelter in cave; who acts harshly is hated. mountain snow, stag in flight; common for a lord, gleaming blade, and mounting a saddle-bow, and dismounting, anger well-armed. mountain snow, stag hunched-up; many have muttered, truly, this is not like a summer day. mountain snow, stag hunted; whistle of wind over tower eaves; burdensome, man, is sin. mountain snow, stag bounding; whistle of wind over high white wall; common, a quiet beauty. mountain snow, stag on sea-strand; an old man knows his youth lost; a foul face keeps a man

so that he changed his attitude. where was his freedom then? the world is filled with people who are too much of this or that, and there are those who think that by being iconoclastic they can express their freedom. they are all bound. a free person does not display his freedom. he is free, and so passes almost unnoticed. since he clings to nothing, rules and regulations never bother him. he may bow or walk backwards; it makes no difference. genro: if i were nan-ch uan, i would say to the monk, you are too much of a dumb-bell, and to the master, who said he would free his hands and walk backward, you are too much of a crazy man. true emancipation has nothing to hold to, no color to be seen, no sound to be heard. a free man has nothing in his hands. he never plans anything, but reacts acco

d no longer have to live the life of a mere stonecutter. to his great surprise, he suddenly became the merchant, enjoying more luxuries and power than he had ever dreamed of, envied and detested by those less wealthy than himself. but soon a high official passed by, carried in a sedan chair, accompanied by attendants, and escorted by soldiers beating gongs. everyone, no matter how wealthy, had to bow low before the procession. how powerful that official is he thought. i wish that i could be a high official! then he became the high official, carried every where in his embroidered sedan chair, feared and hated by the people all around, who had to bow down before him as he passed. it was a hot summer day, and the official felt very uncomfortable in the sticky sedan chair. he looked up at the

ion of nuts. it will be three in the morning and four in the evening, he said. the monkeys were furious. very well then, he said, you shall have four in the mroning and three in the evening. the monkeys accepted with delight. zen archery one day heiko sensei led his student, ito, up to the top of a cliff. the waves crashed against the base of the cliff, several hundred feet below. heiko took up a bow and set up a target 50 yards away. let s have a contest, he told the student. ito fired an arrow and hit the red bullseye on the target. not bad. the master replied. heiko sensei took the bow and then fired an arrow into sky as high as it could go and it landed hundreds of yards away in the ocean. he exclaimed loudly, bullseye! meshing nets as a net is made up of a series of ties, so everythin

ther he and his fellow-students might be allowed to visit it. certainly, said nasrudin; for this is an ideal opportunity to continue practical teaching. the mulla headed straight for the shooting-gallery, one of the great attractions: for large prizes were offered for even one bull s-eye. at the appearance of the mulla and his flock the townsfolk gathered around. when nasrudin himself took up the bow and three arrows, tension mounted. here, surely, it would be demonstrated that nasrudin sometimes overreached himself. study me attentively. the mulla flexed the bow, tilted his cap to the back of his head like a soldier, took careful aim and fired. the arrow went very wide of the mark. there was a roar of derision from the crowd, and nasrudin s pupils stirred uneasily, muttering to one anothe

m the crowd, and nasrudin s pupils stirred uneasily, muttering to one another. the mulla turned and faced them all. silence! this was a demonstration of how the soldier shoots. he is often wide of the mark. that is why he loses wars. at the moment when i fired i was identified with a soldier. i said to myself, i am a soldier, firing at the enemy. he picked up the second arrow, slipped it into the bow and tweaked the string. the arrow fell short, halfway towards the target. there was a dead silence. now, said nasrudin to the company, you have seen the shot of a man who was too eager to shoot, yet who having failed at his first shot, was too nervous to concentrate. the arrow fell short. even the stallholder was fascinated by these explanations. the mulla turned nonchalantly towards the targe

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

nd of the eternal father said into three, governing all things by mind. proclus, timaeus of plato. t. 30. the father mingled every spirit from this triad. lydus, de mensibus, 20. taylor. 31. all things are supplied from the bosom of this triad. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

al nature" 35 holy name mor holy name dial tribe ephraim tribe manasseh sign taurus sign gemini angelic name ziracah angelic name hononol "of ephraim (taurus) and manasseh (gemini, classed under their father's name, jacob says 'joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall; the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have p

f the abundance of the seas' the armorial bearings of issachar are blue, and an ass crouching beneath its burden. this coincides with the peaceful nature of the quiet and watery sign of cancer" holy name oip tribe judah sign leo angelic name gebabal "of judah, jacob says 'judah, thou are he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. judah is a lion's whelp: from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he wash

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

may he find the pearl of great price, which is also the lodestone of the wise. shekinahi" 2nd ad "shekinah" 3rd ad "shekinah" all three "shekinah" turn up lights. the vault which was in darkness atfirst gmdually becomes lighter, repeal ing the figurr of shekinah holding a lamp under kr mil. at the last word she holds forth her lamp, in silence letting the light shine upon the adepti in turn. they bow their heads a moment, then she withdraws silently. the adepti rise and quit the vault in silence. part one vault light out and vault door dosed. adepts seated in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord round waist, black cowl over head and black slippers. he carries hiero's lamen. 3rd ad. goes out and sees that the postulant is pro

have been bound about your personality by the consecrations of the outer order. in the midst of them there now lies the tablet of union. it represents that which binds all the parts of the personality together by a great act of dedication. i now bid you kneel down (the philosophus is assisted by the hegemon; place both your hands on the tablet of union (the philosophus is assisted by the hegemon; bow your head reverently, as a token of humility and the turning of the will to god; repeat your sacramental name; and say after me: the obligation all rise. celebrant i, frater adveniat regnum (vel alius, most solemnly swear that i will never communicate the secrets of this path and of the portal of the rosy cross save only in the manner wherein and with the high sanction whereby i here and now r

with birth in the natural order. it is consciousness opening into the divine. except in a secondary sense and in lower degrees, the rose does not symbolise the material desires immolated on the cross of suffering; it is a symbol of the beatific vision which only unfolds on the cross, though it is formulated in the outer order from very far away. those who attain this vision, thereby and thereon, bow their heads and say: it is finished. but this is the indrawn state in which consciousness enters the absolute. you should understand further that the vision, as the banner of the east exhibits, is formulated on the background of purity. it is the simplicity and singleness and detachment and continence concerning which it may be said that he who is sealed therewith shall be opened to divine thi

887 to the present, the golden dawn temples have never died out, and that they are indeed proliferating today. gd past history has shown a tendency on the part of members of the fraternity to "fight for power and self-agrandizement" to "attempt to prove one's own way is the only way" to "attack other seekers of the light, by word and deed" and to "discredit those companions on the path who do not bow to one's personal beliefs and authority" obviously such sanctimonious, selfrighteous, and self-seeking behavior has no place in the great work. one of my gravest concerns is that a struggle for the "imaginary succession to regardie's throne" appears to exist today. this struggle on the part of a few misguided golden dawn adepts is ludicrous and contradicts all intentions of the golden dawn, th

0 0 INITIATION CEREMONY

place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hiereus: draws candidate forward between the pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let the final consecration of the candidate take place. kerux: goes to the north and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i purify thee finally with water. dad: censing as stolistes has done. dad: frater xyz, i consecrate thee finally with fire. hiero: honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his waist the last remaining symbol of the path of darkness, and to invest him with the disti

t immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

n 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 personifications made use of by mhg. poets seem to me to rest. in the majority of o

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

inels; you can also substitute glass nuggets in rich red, green and white flowers, herbs, oils and incenses: bay, cedar, holly, jumper, mistletoe, orange, rosemary, and frankincense and myrrh in golden-coloured holders a mid-winter ritual to celebrate the rebirth of the sun this ritual should be performed on the solstice eve. to prepare, decorate a bough of evergreen with red and gold baubles and bows of ribbon and surround it with a circle of five long-burning, pure white candles or a single candle with five wicks. the first candle will need to burn for 24 hours, the second for about 18 hours, the third about 12 hours, the fourth and fifth for shorter periods, although you can always replace a candle by lighting another. we are keeping to the celtic time and so our ritual will end with th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

wo children" they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii. of the ceremony of the introit "the" deacon "opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission "the" deacon "advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west" the deacon. do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of gr:iota-alpha-omega. the congregation. love is the law, love under will "the" deacon "goes to his place between

amma-iota-omicron-nu. gr:alpha-upsilon-mu-gamma-nu. gr:alpha-upsilon-mu-gamma-nu. gr:alpha-upsilon-mu-gamma-nu"(he replaces the left hand part of the host. the "priestess "extends the lance point with her left hand to receive the particle" the priest and the priestess. gr:eta-pi-iota-lambda-iota-upsilon"(the" priest "takes the lance. the "priestess "covers the cup. the "priest "genuflects, rises, bows, joins hands. he strikes his breast" 359 the priest. o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us"(the "priest "joins hands upon the breast of the "priestess "and takes back his lance. he turns to the people, lowers and raises the lan

ALEISTER CROWLEY THE OTO GNOSTIC MASS

aw. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of ince

c)o pne(c)uma'(c)agion 'a(c)umgn 'a(c)umgn 'a(c)umgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together they depress the lance-point in the cup. the priest and the priestess: hriliu. the priest takes the lance. the priestess covers the cup. the priest genuflects, rises, bows, joins hands. he strikes his breast. the priest: o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. the priest joins hands upon the breast of the priestess, and takes back his lance. he turns to the people, lowers and raises the lance, and

ALEISTER CROWLEY THE QABALAH

three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say: the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says: the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form t

ALEISTER CROWLEY EQ I 5

fe its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the tingling bows of the violins go. trembling, twittering, dissembling, the lips of the flute-players wander over the stops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curl

of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2nd. nun. hb:nun. 3rd. resh. hb:resh. all. yod, hb:yod. chief. virgo (virgo) isis, mighty mother. 2nd. scorpio (scorpio) apophis, destroyer. 3rd. sol (sun) osiris, slain and risen. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say- the sign of osiris slain! 86 chief bows his head to the left, rises his right arm, and lowers his left keeping the elbow at right angles,thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, rises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the

ALEISTER CROWLEY EQUINOX EQ I 2 2

kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harp

ALEISTER CROWLEY EQUINOX EQ I 2

for nobody. my parents were both dead long since. a year of freedom from the control of my good old guardian, the duc de castelnaudry (god rest his soul, had left me yet taintless as a flower. i had that chivalrous devotion to woman which perhaps never really existed at any time save for rare individuals. 113 "such a one is ripe for adventure, and since, as your great poet has said "circumstance bows before those who never miss a chance' it was perhaps only a matter of time before i met with one "indeed (i will tell you, for it will help you to understand my story, i once found myself in an extremely absurd position through my fantastic trust in the impeccability of woman "it was rather late one night, and i was walking home through a deserted street, when two brutal-looking ruffians came

ALEISTER CROWLEY EQUINOX EQ I 4 2

d weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold and hot respectively in their expression of "sympathy" mr. todd "is at the door, his cloak on, his hat in his hand" ossory. it is kind of you to have so far to break the sad news, my dear sir. i hope that we shall see you again soon under- under- under happier circumstances [todd "bows very low to the company as if deeply sympathising; but turning "his face to the audience, smiles as if at some secret jest. the actor "should study hard to make this smile significant of the whole "character, as revealed in the complete play; for" todd "does not develop "through, but is explained by, the plot" todd "goes out" ossory "follows, and returns in a minute. there is no sound in the

nt it. but he's such a terrible man for pulling legs, as they call it- i can't think where euphemia picks up all her slang- if that plain, quiet man should really be a crowned king! oh! how i would frown at her! ah! ah! somebody coming["enter" thomas. thomas. mr. todd["enter" todd. mrs. ossory. oh, my dear mr. todd, i am so glad to see you! i'm in such distress! you will help me, won't you [todd "bows, smiles, and whispers in her ear. she smiles all over "todd "offers his arm. she goes out on it, giggling and wriggling with "pleasure. enter" euphemia. euphemia. i wonder where mother is! no, i don't want her. i'm too happy. how i love him! how proud i am- when another girl would be so shamed! i love him! i love him! oh, what a world of ecstasy is this! to be his, and he mine! to be- oh! oh!

ALEISTER CROWLEY EQUINOX EQ I 4 3

e south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his deadly stroke; the vultures claw the attended prey. but day by day the heathen hordes. gather from dreadful lands afar, a myriad myriad bows and swords, as clouds that blot the morning star. soon by an arrow from the sea the lady of palamede is slain; his son, in sally fighting free, is struck through burgonet and brain. 9 but day by day the foes increase, though day by day their thousands fall: laughs the unshaken fortalice; the good knights laugh no more at all. grimmer than heather hordes can scowl, the spectre hunger rages the

l these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger

ALEISTER CROWLEY EQUINOX EQ I 6 2

arm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect the garrison! capricornus. brethren, purify your hearts["he rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "j

n the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a

sacrifice [satan-typhon, scoripo-apophis "and" besz "enter silently in procession. the light grows momentarily dimmer] aries. hail, brethren! ye are come to adore the splendour of the sun? satan-typhon. we are come to sacrifice. aries. what are the offerings? besz. dancing. scorpio-apophis. music. satan-typhon. silence and stillness["he prostrates himself and remains motionless [scorpio-apophis "bows to "sol" and plays an adoration<besz "dances in adoration in three-time [satan-typhon "rises and bows" aries. whence come ye, brethren? satan-typhon. from the dwelling-place of the sun. aries. who are ye, brethren? satan-typhon. i am the twin brother of the sun. scorpio-apophis. i am the beloved of the sun. 71 aries["to" besz] but who art thou, brother [besz "begins to st

ALEISTER CROWLEY EQUINOX EQ I 6

all my thoughts are. nothing, nothing has ever come of anything that i have ever done. yet that came nearest to success; for it was my one touch of love. i have never loved since, as most surely i had never loved before. she is dead long ago. oh, these years of carnage! the holy sepulchre that hid the body of him whose innocent blood was shed is not worth one drop of innocent blood- like this["he bows, takes the blood on his finger and crosses his forehead with it] the brand of cain! would it have saved her if i had thrust my poniard into that hypocrite's throat? i can do nothing but wait, binding chosen knights with an oath- the oath of the knights of the royal mystery. that god is one; that to love god and man is enough. peace, tolerance, truth. paul may plant, and apollos may water, but

AN INTRO TO STUDY OF THE KABALAH

f this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah

BLUE EQUINOX

aw. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the liber xv 251 open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaw. the congregation: love is the law, love under will. the deacon goes to his place between the

to pneuma agion. aumgn. aumgn. aumgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together they depress the lance-point in the cup. the priest and the priestess: hriliu. the priest takes the lance. the priestess covers the cup. the equinox 268 the priest genuflects, rises, bows, joins hands. he strikes his breast. the priest: o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. the priest joins hands upon the breast of the priestess, and takes back his lance. he turns to the people, lowers and raises the lance, and

BUDGE E

the p. 22 stream which flows, as before, through the division lengthwise; the crew consists of the same gods, and they occupy the same positions in the boat as they did in the first division. it is, however, important to notice that immediately in front of ap-uat we see two serpents, which are called isis and nephthys respectively, occupying the front of the boat. no carpet or mat hangs over the bows of the boat, and the utchat is not represented on its side; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and

he forms of horus, who is occupied in tying loops of rope to the elongated hawk-headed rowlocks in which the paddles may be worked. the boat of af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, and is steered by two male figures, who stand one in the bows and the other at the stern. in the middle of the boat stand the hawk-god bak, and the hawk-goddess baket, and behind them, standing on a snake, is the click to view the boat of rest. third form of horus. between the front steersman and baket is the serpent teka-hra, i.e "fiery face" and the aft steersman bears a name of similar meaning, nab-hra. the second boat is called uaa-herer, p. 47 i.e

f the boat terminates in the head of a cynocephalus, and it is steered by two beings, one of whom is called tesem-hra-f, i.e "he whose face is like a knife" and the other khen-en-urt-f, click to view the boat of the branch. i.e "the ferryman who resteth not" the osiris god stands between two gods, one of whom is called au-matu, and the serpent which stands on its tail between the steersman in the bows and the first god is called set-em-hra-f. p. 48 the third boat is called pa-khet "the branch" and each end terminates in the head of a lion. in the middle of it stands the form of osiris, who is called shefshef, and he wears on his head a pair of ram's horns; his arms and the upper click to view the four forms of osiris. portion of his body are swathed. behind him stands the mummied form call

he ends where they meet. the head which faces to the right has on it a white crown, and is directly opposite to the face of a goddess, who also wears a white crown, and is called p. 209 [paragraph continues] hert-erment, and the head which faces the left has on it a red crown, and is directly opposite to the face of a goddess, who also wears a red crown and is called shemerti, i.e "she of the two bows" the serpent is provided with two pairs of legs; one pair is turned to the right and the other to the left click to view (left) shemerti (center) the serpent thes-hrau (right) hert-erment. within the curve is a large hawk, which bears the, name of heru-khenti. 1 3. a boat, wherein lies at full length the serpent ankh-ta. p. 210 click to view the serpent ankh-ta. 4. four male figures, each of

ereth in with him in the earth every day" 3 "he who is in this picture in his boat standeth up in the thick darkness in the hall of the eastern horizon, and he taketh up his position in his place every day; he formeth the serpent watcher of the tuat in the holy place of khenti-amenti" p. 214 4 "to those who are in this picture with their arrows, and to those with javelins, and to those with their bows, who are in the presence of this great god, and who make their appearance with him in the eastern horizon of the sky, this great god saith--speed ye your arrows, make ready your javelins, bend your bows, and destroy ye for me my enemies who are in darkness; be ye at the portal of your horizon, and follow ye in my train when i unite myself to those who make adoration to my flesh in the mantit

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

inels; you can also substitute glass nuggets in rich red, green and white flowers, herbs, oils and incenses: bay, cedar, holly, jumper, mistletoe, orange, rosemary, and frankincense and myrrh in golden-coloured holders a mid-winter ritual to celebrate the rebirth of the sun this ritual should be performed on the solstice eve. to prepare, decorate a bough of evergreen with red and gold baubles and bows of ribbon and surround it with a circle of five long-burning, pure white candles or a single candle with five wicks. the first candle will need to burn for 24 hours, the second for about 18 hours, the third about 12 hours, the fourth and fifth for shorter periods, although you can always replace a candle by lighting another. we are keeping to the celtic time and so our ritual will end with th

COLLIER IRENE CHINESE MYTHOLOGY

humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the chilly nights. ferocious animals feared its licking flames, and biting insects avoided its sooty smoke. in the spring, fushi shaped young branches over an open fire, then cooled them into curvy bows. he scraped, smoothed, and dried slender sticks into arrow shafts. then fushi led the people on hunts for deer, wild boar, and migrant birds. he guided them in gathering up black mushrooms of the forests, wild grasses of the plains, and bitter cresses growing along the banks of trickling streams. he taught them how to raise sheep, goats, geese, and ducks. fushi warned people only to take what

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e powers. they have to be seen to be not working (problem) to attract the desired reaction (something must be done, and open the way to the greater powers (the solution. the immediate victims of this are the men, women and children, slaughtered by the elite-engineered civil wars designed to show that the un forces need more power. we can expect more rwandas and bosnias until public opinion either bows to the manipulation for a world army or acts to bring an end to the new world order. the former un secretary-general, the elite-stooge, dr boutros ghali, was echoing the words of henry kissinger at the 1991 meeting of the bilderberg group when he called for the formation of a un army under its own command with the right to go into a nation state at will and without the need to consult other c

DAVID ICKE THE BIGGEST SECRET

buse as the amnesiac barriers begin to fall, the mind control breaksdown, and the memories come flashing back. the words capture the feelings of suchpeople magnificently:you dont have to play me backwards,t o get the meaning of my verse,you dont have to die and go to hell,t o feel the devils curse.well i thought my life was a photograph,on the family christmas card.kids all dressed in buttons and bows,and lined up in the yard.were the golden days of childhood,so lyrical and warm?or did the picture start to fade,on the day that i was born.let the night begin, theres a pop of skin,and the sudden rush of scarlet,theres a little boy riding on a goats head,and a little girl playing the harlot.theres a sacrifice in an empty church,of sweet lil baby rose,and a man in a mask from mexico,is peeling

t followed:she said im really worried for you, you dont know what youre getting involved in here.dianas basically mad, shell drop you in it, she will hang you out to dry, youll end up dead,your kids will end up dead, your cats, your business will be ruined. i couldnt believe howshe was carrying on. she was so full of hate. diana came in the next day and i gave herthe mail. i said not everyone who bows to you has your best interests at heart. i told herwhat happened and she went purple with rage. when she died, everybody came in andsaid they bumped her off didnt they? but that client was the only one who was outragedat the suggestion. i was checked out by m16, my phones were tapped, my house wasburgled, the royal family kept a big check on me while i was dealing with diana.459christine and

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

his house which is upon earth. his calamities are brought to an end, for unas hath been purified with the eye of horus; the calamities of unas have been done away by isis and nephthys. unas is in heaven, unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the horizon row him also"[5] the life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof"[6] in brief, the condition of the blessed is summed up in the following extract from the pyramid of pepi i "hail

rsonifying darkness, which horus. or the rising sun must conquer before he can re-appear in the east. 3 compare the following scenes which represent apep in the form of a serpent and crocodile and ass being pierced by the deceased. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (3 of 6 [8/10/2001 11:24:37 am] 4 the abtu and the ant fishes are sometimes depicted on coffins swimming at the bows of the boat of the sun] p. 249 and maat beside him; may i grasp the bows of the (17) seket[1]boat, and the stern of the atet boat. may he grant unto the ka of osiris ani to behold the disk of the sun and to see the moon-god without ceasing, every day; and may my soul (18) come forth and walk hither and thither and whithersoever it pleaseth. may my name be proclaimed when it is found upon the

f the underworld: may there be given unto me, osiris ani, that which abideth for ever without corruption" next: plate xix. plate xviii. http//www.sacred-texts.com/egy/ebod/ebod25.htm (2 of 2 [8/10/2001 11:28:24 am] sacred texts egypt index previous next plate xix. vignette: ani standing, with both hands raised in adoration, before ra, hawk-headed and seated in a boat floating upon the sky. on the bows sits heru-pa-khrat (harpocrates) or "horus the child; and the side is ornamented with feathers of maat, and the utchat. the handles of the oars and the tops of the rowlocks are shaped as hawks' heads, and on the blades of the oars are. text [chapter xv (i) a hymn of praise to ra when he riseth upon the horizon, and when he setteth in the [land of] life. saith osiris, the scribe ani "homage to

n thou risest on the horizon and (8) sheddest thy beams of light upon the lands of the north and the south thou art beautiful, yea beautiful, and all the gods rejoice when they behold thee (9) the king of heaven. the goddess nebt-unnet is stablished upon thy head; her portions of the south and of the north are upon thy brow (10; she taketh her place before thee. the god thoth is stablished in the bows of thy boat to destroy utterly all thy foes (11) those who dwell in the underworld come forth to meet thee, bowing in homage as they come towards thee, and to behold [thy] beautiful (12) image. and i have come before thee that i may be with thee to behold thy disk every day. may i not be shut in the tomb, may i not be turned back (13, may the limbs of my body be made new again when i view thy

in amentet; he shall travel on (9) together with the kings of the north and of the south, and he shall abide with the (10) followers of osiris near unto un-nefer, for ever, and for ever, and for ever. vignette: a tet,[2 [1. a somewhat similar scene forms the vignette to chapter cxxvi, but in addition to the apes there are two ur i at each corner. the text reads "hail, ye four apes who sit in the bows of the boat of ra, who make the right and truth of neb-er-tcher to advance, who apportion unto me my weakness and my strength, who pacify the gods by the flame of your mouths, who give holy offerings unto the gods, and sepulchral meals of the tomb unto the shining ones, who feed upon right and truth, who are without falsehood, and who abominate wickedness. destroy ye the evil which is in me

and tchefau food; and may i follow in the train of the god when he maketh his appearance in his festivals in res-tau (for the text see naville, todtenbuch, bd. i, bl. 123] p. 365 (d) a boat bearing a flight of steps and floating on a stream;[1] above is the legend tehefau,[2) a boat of eight oars, each end shaped like a serpent's head, bearing a flight of steps; at the stern is written and at the bows meter am un-nefer "the god therein is un-nefer" the stream which flows on the convex side of the small island is called ashet pet "flood) of [heaven" on the other island is placed a flight of steps, by the side of which is written the space to the left represents the abode of the blessed dead, and is described as- duset xu au-sen meh sexef at meh xemt an saku aqeru asexet-sen the seat of the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eceased; when this had been done the papyrus must be fastened to the breast of the deceased, care being taken that it does not actually touch his body. then shall his spirit enter into the boat of ra each day, and the god thoth shall take heed to him, and he shall sail about with him into any place that he wisheth. elsewhere it is ordered that the boat of ra be painted in a pure place, and in the bows is to be painted a figure of the deceased; but ra was supposed to travel in one boat (called atet) until noon, and another (called sektet) until sunset, and provision had to be made for the deceased in both boats. how was this to be done? on one side of the picture of the boat a figure of the morning boat of ra was to be drawn, and on the other a figure of the afternoon boat; thus the one pic

the indians of the village. divination by arrow was also common. according to fuentes y guzman, the chronicler of guatemala, the reigning king of kiche, kicah tanub, when informed by the ambassador of montezuma ii that a race of irresistible white men had conquered mexico and were proceeding to guatemala, sent for four diviners, whom he commanded foretell the result of the invasion. taking their bows they discharged some arrows against a rock. they returned to inform their master that, because no impression had been made upon the rock by the arrowheads, they foresaw the worst and predicted the ultimate triumph of the white man.an incident that shows that the class to which they belonged stood in no fear of royalty. kicah tanub, dissatisfied, sent for the priests, obviously a different cla

ifestations began at once. white substance appeared on the neck of the medium: then a head was formed which moved from left to right and placed itself on the medium s head. a photograph was taken. after the flashlight, the head reappeared by the side of eva s head, about sixteen inches from it, connected by a long bunch of white substance. it looked like the head of a man, and made movements like bows. some 20 appearances and reappearances of this head were counted; it appeared, retreated into the cabinet, and emerged again. a woman s head then appeared on the right, showed itself near the curtains, and went back into the cabinet, returned several times and disappeared. richet adds, marthe was examined and searched before and after the experiments. i never lost sight of her for a moment an

phantom ship (1839) on the subject of the flying dutchman. during the nineteenth century, there were reliable reports of sightings of the flying dutchman. an english ship s log of 1835 stated that the captain and ship s crew saw the vessel bearing down on them with all sails set during a heavy gale. another entry in the log of the bacchante in 1881 reported that the flying dutchman crossed their bows, glowing with a strange red light before suddenly disappearing into a clear, calm night. thirteen persons saw the phantom vessel, and two other ships in the vicinity reported seeing a strange red light (see also sea phantoms and superstitions) sources: basset, w. wanderships. chicago, 1917. jal, a. scenes de la vie maritime. paris, 1830. rappoport, angelo s. superstitions of sailors. london

d about midnight returned to the church. the event took place at all seasons, but it was not seen by everybody. the case was described in cesare lombroso s book after death.what (1909. the medium elizabeth d esperance, as a young girl, was greatly frightened on the mediterranean in 1867 seeing a strange ship. her white sails gleaming rosy red in the light of the setting sun, looming full over the bows of the s.s. sardinian, on which she was sailing. one man on her deck was leaning with folded arms against the bulwarks watching the oncoming of our vessel. the strange ship passed through their own. d esperance saw the vessel in the wake of her boat, with sails fully set; she saw each rope of the rigging, men moving about on the deck, and the pennant flying at the mast-head. lieutenant n, sta

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e marked devastation committed by them, was taken for a prognostic of evil. aeilan related that fabius maximus resigned the dictatorship in consequence of a warning from these creatures, and cassius flaminius retired from the command of the cavalry for no greater reason. herodotus stated that when the army of sennacherib invaded egypt, mice invaded their camp by night and gnawed their quivers and bows to pieces. in the morning, therefore, without arms, they fled in confusion; many were slain. horapollo, in his work on the hieroglyphics of egypt, described the rat as a symbol of destruction and said that the hebrew name of this animal is from a root that means to separate, divide, or judge. it has been remarked by one of the commentators on horapollo that the mouse has a finely discriminati

FAUST

of some good drink which is not here, we shall enjoy your company s good cheer. altmayer a very pampered man you seem to be. frosch i guess you started late from rippach on your way. can you have supped with master hans tonight? mephistopheles we passed him by without a stop today! we spoke with him last time. he d quite a lot about his cousins to convey, charged us with greetings to each one. he bows toward frosch. altmayer [in a low tone. you got it then! he knows! siebel a cunning fellow, he! frosch just wait a bit, i ll get him on the run. mephistopheles if i mistake not, didn t we hear practised voices sing in chorus? in truth, a song must perfectly reecho from this vaulted ceiling o er us! frosch are you perchance a virtuoso? mephistopheles oh no! the zest is great, ability but so-so

w ghosts he ll at once create. you ll not gain sense, except you err and stray! you ll come to birth? do it in your own way! homunculus good counsel, though, a man should never scout. mephistopheles proceed, then, and we ll see how things turn out. they separate. anaxagoras [to thales. you will not let your rigid mind be bent. is aught more needed to make you assent? thales to every wind the wave bows fain enough, but from the rugged rock it holds aloof. anaxagoras through flaming gas arose this rock we re seeing. thales in moisture came organic life to being. homunculus [between the two. ah, by your side to go, pray, suffer me! i m yearning to begin to be. anaxagoras have you, o thales, even in one night brought such a mountain out of slime to light? thales nature with all her living, flo

e, the phrygian, since then has happened much that mankind far and wide so fain relate but not so fain is heard by him of whom the waxing legend hath a fable spun. chorus. o lady glorious, do not disdain honoured possession of highest estate! for to thee alone is the greatest boon given: the fame of beauty transcending all else. the hero s name resounds ere he comes, hence proudly he strides, yet bows at once the stubbornest man at the throne of beauty, the all-conquering. helena enough! i ve sailed together with my consort here and now before him to his city am i sent; but what intent he harbours, that i can not guess. do i come here as wife? do i come here as queen? come i as victim for the prince s bitter pain and for the adverse fate the greeks endured so long? conquered i am but wheth

FULL MOON RITUALS

ghtly as the new fallen snow come dance with us this evening tinkle as icicles upon our roofs join us in our songs, laugh with us, fill our hearts with merriment as we celebrate together this night from somewhere there was music. it echoes in the great hall as boudica turns and lights the quarter candle, then step dances a spiral back to the altar and replaces the tortoise shell on the altar. she bows to the elements. she looks up and around at the people gathered in the circle, her blue eyes flashing, and she smiles at all who have gathered. she turns, and to the last echoes of the music, she spirals back to her place in the circle after passing to carielle in the east the castle's modest flame..after meets and greets, carielle had taken her place in circle, and felt the energies begin to

GILBERT THE MAGICAL MASON

the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the refl

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

imes round itself^ others demand a white shoot of hazel or holy-thorn, one that has a twiele or fork, has shot up in one year, and has not a speck of old wood in it; it must stand so that the sun from east and west shines through the fork, else it is no good. he that would gather it walks in silence to the shoot, between 3 and 4 in the morning of a sunday in full moon, turns his face to the east, bows three times to the shoot, and says' god bless thee, noble spray and summer's bough' then follow seven spells, given in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagine a single slender rod. several sorts were distinguished, at least in later times: fire-rod, burn-rod, burst-rod, strike-rod, quakerod. the hazel was not used for all, some were made of brass wire, and perhaps o

HANDBOOK OF EGYPTIAN MYTHOLOGY

heryshef as lord of blood and butchery. he is shown on ivory wands among the fearsome deities who can act as magical protectors. during the first millennium bce, heryshef was revered as a cosmic deity whose eyes were the sun and the moon. in one text, osiris-heryshef is crowned king at herakleopolis. he sits on the throne of ra to receive the homage of all the other deities. even his rival, seth, bows down to him, though it makes his nose bleed with rage. osiris- heryshef falls ill because he cannot control the power of the headdress of ra, and his head swells painfully. ra cures him by letting out the pus and blood, and this is said to be the origin of the famous sacred lake at herakleopolis. a fragmentary new kingdom tale has heryshef appear to the hero meryra to ask for his help in a fi

HEAVEN HELL

along. immediately in front of it (vol. i, p. 209) is the serpent thes-hrau, with heru-khenti, in the form of a black hawk, sitting on its back; on one side is a goddess of the north, and on the other a goddess of the south. next we have the serpent ankh-ta (vol. i, p. 210, and then a group of twelve gods, four having disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons carried by the twelve gods are to enable them to protect afu-ra against his enemies in this region. to p. 174 the right of the path of afu-ra are twelve lakes of water, which are intended to represent the celestial watery abyss of nu, from which the nile on earth was supposed to o

HP LOVECRAFT THE PICTURE IN THE HOUSE

y port. he got this in london, i guess- he uster like ter buy things at the shops. i was up ta his haouse onct, on the hill, tradin' hosses, when i see this book. i relished the picters, so he give it in on a swap 'tis a queer book- here, leave me git on my spectacles" the old man fumbled among his rags, producing a pair of dirty and amazingly antique glasses with small octagonal lenses and steel bows. donning these, he reached for the volume on the table and turned the pages lovingly "ebenezer cud read a leetle o' this-'tis latin- but i can't. i had two er three schoolmasters read me a bit, and passon clark, him they say got draownded in the pond- kin yew make anything outen it" i told him that i could, and translated for his benefit a paragraph near the beginning. if i erred, he was not

JESSUP MK THE CASE FOR THE UFO

red way and sailed off" this view is the simplest explanation. but scores of other solutions have been just as sincerely forwarded. there is the letter proctor flood wrote to the london board of trade on january 22 or 23, 1873 "my own theory, or guess, is that the crew got at the alcohol and in the fury of drunkenness murdered the master, his wife, child, and the chief mate; that they damaged the bows of the vessel with the view of giving it the appearance of having struck on rocks so as to induce the master of any vessel which might pick her up to think her not worth saving; and that they did, sometime between november 25, and december 5, escape on board some vessel" this, so closely paralleling author keating's accusations, was countered by a captain shufeldt, u.s. navy, who had examined

g it the appearance of having struck on rocks so as to induce the master of any vessel which might pick her up to think her not worth saving; and that they did, sometime between november 25, and december 5, escape on board some vessel" this, so closely paralleling author keating's accusations, was countered by a captain shufeldt, u.s. navy, who had examined the marie celeste "the damage about the bows of the brig appears to me to amount to nothing more than splinters made in the bending planks, neither hurting the ship nor any possible chance the result of intention to do so" in yachting, for february, 1940, dr. oliver w. cobb, cousin of sarah briggs, wrote "there may have been leakage, and gas may have accumulated in the hold" because of the effects of temperature changes on the alcohol s

KETAB E SIYAH

rents that bore the ships whither whimsy willed but to lash with strong ropes together the seven vessels cast about by wind and rain that the fleet would not scattered far, the marines of shurupuk, drowned deep beneath the swollen rivers and sea were the noble city's walls and washed from every map of earth were the bright towers, made ready for battle against heaven's hosts, preparing spears and bows and shields or else speaking such incantations to bind fortune's vagaries to their cause, enchanting each shaft to fly true and preparing charms to ward the bolts of heaven that they would find no mark. thus did the last of the nephilim use what time was theirs within the storm before the coming of a greater storm. storing up their strength for battle utanapishtim and his brave retinue let th

howling tempest, redoubled. many were at that instant blasted by the flaming sky-bolts and fell like stars into the seas and yet others blinded by the rain and mists could not check their flight and were too taken by the waters. yet from the tumult of the sky came a greater number undamaged by the wizards' work yet in disarray. even as the elohim horns rang out to marshal once more the column the bows of shurupuk then sung their song and feathered barbs carried on an enchanted breeze flew for the disordered ranks and mingled with the torrents some redder pigment and heavier shapes, swiftly lost, weighed down by mail, beneath the churning waves. now, rallied by the frantic signalling of clarions and flags, the elohim came, screaming rage above the thunder in one awesome charge against the s

times sang bowstrings before they closed and seven times shining shapes precipitated from the ragged ranks into the froth below. then were the elohim upon the ships. 280 upon every ship the knights of shurupuk rushed forth to meet the elohim spears with mace and javelin and battle-cry and soon were the decks slick with gore where but rain had made them slick before. yet and yet sang the archer's bows cutting from the winds those of heaven who found no perch upon the crowded decks. now upon the ships of the king where utanapishtim himself contended, striking down to each side the elohim that fought in desperation against him, shattering alike shield and skull by his great mace of meteoric iron, alighted gabriel with whirling scythe and walked lion-like amongst the nephilim warriors, severi

pain in your own heart. 299 if indeed you have ever loved him that was once your best beloved son, if this love you have ever cherished in the name of that love i entreat you spare abraham his son" yet from beyond the walls came no reply at first and i waited in silence. then at the rampart above the gate appeared a rank of figures, in a while, and the looked down on me with stern gazes and with bows. one hundred elohim knights stood above. then in another while, above, i perceived that one whose audience i had sought, adonai yahweh himself stood at the gate and looked down on me with hatred yet not without some sorrow as though he then relived that time when i had first gone forever from his gates. arrayed in splendour was the king of heaven yet, even so far beneath him, i felt a weary b

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

able reformation of the entire world and the arrival of peace for humanity (talmud, truma) faith is the only way to redemption. in all other qualities a person can become confused by egoism, but faith is the only basis for a person s ascent to the spiritual realm (talmud, makot- 434- attaining the worlds beyond faith cannot manifest itself in a person without being accompanied by fear, for egoism bows only to fear (talmud, shabbat) even if an individual is not doing anything, his egoism urges him to commit all kinds of evil deeds. thus, a person who has not sinned can be compared to a person who has done good deeds (talmud, bava metziah) an individual s unification with the creator can only be achieved through the congruity of their qualities (talmud, sota) kabbalistic quotes- 435- 39 rabb

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hains in the right hand, and swung with full chain (if space permits) in the form of a v, three long dignified strokes to the right of the pedestal, then three to the left. then, with the arm extended in front, the censer is swung in seven graduated circles, each circle above the other, so that by the time the seventh and smallest circle is made, the arm is raised to its full height. the thurifer bows again to the r.w.m, and then passes directly to the altar, which he encircles, beginning at the e, swinging the censer at short chain with a circular motion. he then returns to the r.w.m. fs pedestal, bows and squares the lodge to the w.j.w. fs pedestal, where the ceremony which took place at the previous pedestal is repeated, save that the w.j.w. receives five swings of the censer, one tripl

ree single swings, after which they bow as before, and the thurifer squares the lodge to the s.d, who is censed in a similar manner, but with four swings, one triple and one single. the thurifer now censes the distinguished visitors according to their rank, beginning with those of highest dignity (nine swings for 33, seven for 30, five for 18 and visiting p.m.s.-the swings to be divided as above, bows as he passes the r.w.m. fs pedestal and censes the p.m.s (the i.p.m. receives seven swings. he then takes up his position before the master fs pedestal, having returned directly thereto; then, having bowed to him, he turns and faces the brn, bows to them collectively, and (himself remaining stationary) censer them successively, beginning with those on his left hand, and ending with those on h

, but is in full accordance with masonic usage. 335. the number of swings given to each of the non-official brn. indicates his particular rank in the order, for the degrees of the ancient and accepted scottish rite are taken into account in co-masonry. each thus receives the influence he needs, that he may be strengthened for the work which his rank qualifies him to do. each bro, as he is censed, bows out of respect, and as a token that he dedicates all the force that he has to t.g.a.o.t.u. 336. lighting the candles 337. the s.d. is the lucifer, who bears the light to his fellow-men. the light having been given to him from the sacred fire by the i.p.m, he carries it to the r.w.m, who by means of a small taper lights from it the tall candle standing on his right, and then puts out his taper

orm which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affairs in his hands. it will be seen that those of us who know of the existence of this great adept, and of his keen interest in our work, have a great advantage; but it must not be forgotten that every regularly constituted masonic lodge is in charge of a seventh ray angel, however little the brn. may know about the matter. 424. i

LIBER CCCXXXV ADONIS

stands a figure of immense height cloaked and hooded in perfect blackness] the king. come! for the throne is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest

LIBER CXCVII STORY OF SIR PALAMEDES

e south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his deadly stroke; the vultures claw the attended prey. but day by day the heathen hordes. gather from dreadful lands afar, a myriad myriad bows and swords, as clouds that blot the morning star. soon by an arrow from the sea the lady of palamede is slain; his son, in sally fighting free, is struck through burgonet and brain. but day by day the foes increase, though day by day their thousands fall: laughs the unshaken fortalice; the good knights laugh no more at all. sir palamedes, the saracen knight 9 grimmer than heathen hordes can s

ll these follies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine ange

LIBER CXX

thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "thou givest breath to their nostrils, and they take hold of the bows of thy bark in the horizon of manu. thou art beautiful every day, o ra! may thy mother nuit embrace- victorious (the officer looses and lets fall the shroud, and embraces the candidate. the officer leaves the candidate, and circumambulates the temple 11 times widdershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am n

LIBER LVII

three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say. the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says. the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form

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

he had this to say about him: there is one called ull, the son of sif and stepson of thor. he is such a good archer, and so good on skis that none can compete with him. he is also fair of face and has the ability of a warrior. it is good to call on him in a duel. in the skaldskaparmal section of his edda, snorri says that ull may be called sif fs son and thor fs stepson as well as god of skis, of bows, of hunting, and of shields, and these kennings are attested in skaldic poetry. regarding shields, it should be noted that a shield might be called gull fs ship, h which suggests perhaps that he transported himself on it, rather as a snow boarder today might. in book 3 of his gesta danorum, saxo grammaticus has a character called ollerus, who is clearly ull in latin form. this figure replaced

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the same as the serapis and isis of the later gyptians: the taautos and astarte of the phoenicians, and the saturn and ops of the latins" the second quotation is from albert pike's morals and dogma"'thee' says martianus capella, in his hymn to the sun 'dwellers on the nile adore as serapis, and memphis worships as osiris: in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and phoenician byblos as adonis; thus the whole world adores thee under different names" the odinic mysteries the date of the founding of the odinic mysteries is uncertain, some writers declaring that they were established in the first century before christ; others, the first century after christ. robert macoy, 33, gives the following description of their origin "it app

rates of vibration are also lower as the rings approach the center. thus, the vibration of a 2 is lower than a 1 but higher than a 3, and so on in decreasing scale towards the center, a 1 being the highest and d 10 the lowest sphere of creation. while a 1, the ruler of creation, controls the circles marked a, b, c, and d, it is less than the three rings of ain soph--x 1, x2, and x3--and therefore bows before the throne of the ineffable creator from whose substances it was individualized. p. 120 also ten archdemons, corresponding to the ten archangels of briah. the black magicians use these inverted spirits in their efforts to attain their nefarious ends, but in time the demon destroys those who bind themselves to it. the ten orders of demons and the ten archdemons of the world of assiah ar

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

home of kanethe polynesian name for the garden of eden, the place of origin of mankind. kane is from can, cain orcahen, meaning serpent.prediluvian advancementmany of the previously-cited traditions refer unmistakably to various antediluvian structures (for exam-ple, houses, temples, towers, canals, land vehicles (carts, chariots, aquatic vessels (rafts, canoes, andarks, and implements (ploughs, bows, arrows, spades).false geological chronologiesthe evidence is perfectly unambiguous. along with the removal of an ice age, like that which hasbeen hitherto commonly envisaged, the evidence suggests that there is something seriously amiss withthe last phases of standard geological chronology (p. 134)radiocarbon datingit is obvious..that despite their apparent accuracy, radiocarbon dates are ac

MORALS AND DOGMA

tatues and images were inscribed _deo-soli invicto mithr--to the invincible sun-god mithras _nomen invictum sol mithra. soli omnipotenti mithr. to him, gold, incense, and myrrh were consecrated "thee" says martianus capella, in his hymn to the sun "the dwellers on the nile adore as serapis, and memphis worships as osiris; in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and ph nician byblos as adonis; and thus the whole world adores thee under different names" osiris was the son of helios (phra, the "divine offspring congenerate with the dawn" and at the same time an incarnation of kneph or agathod mon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent

MOTTA MARCELO THE COMMENTARIES OF AL

we understand the truth of things, how all is a dance of ecstasy "were the world understood, ye would know it was good, a dance to a lyrical measure" the nature of events must be 'pure joy; for, obviously, whatever occurs is the fulfilment of the will of its master (this is true even when what occurs is apparently the result of a diseased will at work, as a 'black brother. for the 'black brother' bows his neck to choronzon. see liber aleph, ch. 166) sorrow thus appears as the result of any unsuccessful therefore, ill-judged struggle. acquiescence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is ene

they knuckle under the influence of the "black brethren" and through the harm this influence does them, they slowly purify and equilibrate the sheaths of the self, start aspiring to emancipation, and eventually become capable of facing the horror, the abomination of desolation their own selves. thus, from the point of view of the supernals, although the "black brother" becomes a demon, this demon bows its head to choronzon 333 and becomes a blind instrument of destiny. his activity helps the work of the masters of the temple. he is forced to work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aeth

with extreme care, and to consult liber 418, the tenth aethyr, which describes the circumstances in which choronzon manifests itself, and the attitude that forces choronzon to obey. babalon is the woman as therion is the man. we are all man and woman inside ourselves. the concept of woman as an entity that shuts itself is the product of the fear that the "black brothers" have of the universe. who bows to the tabu of incest, or who fears love, tends to visualize the "mother" as "pure "virgin "untouchable "untouched" this concept is partial and erroneous. there are two ways in which a substance may be kept in a "pure" condition. first, it may be enclosed, shut up, in such a manner that it will be unable to mix with others. second, it may be a substance so strong, so indestructible, that it c

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

convenience. they could also transform human beings into trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows &c, being employed by the gods. each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure. most of these divinities lived on the summit of mount olympus, each possessing his or her individual habitation, and all meeting together on festive occasions in the council-chamber

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

hy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally it is the coven master s turn. he raises the chalice, drinks part of its contents and uses the still-warm blood to draw numerous occult symbols on the belly of the naked girl. an excited wail rises up from the coven, and is quickly stilled. and so begins a typical witchcraft ceremony. or perhaps i should say hollywood's idea of a typical witchcraft ceremony. truth is, most w

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tersmiths, boileau writes "whosoever desires to be a potter in pewter in paris can do so freely so long as he does good and loyal work" the same expression can be found referring to some forty other crafts, among which are cutlers, silver- and goldsmiths, smelters, tapestry makers, dyers, clothes tailors, image makers, lantern makers, button makers, saddlers, hatters, and bowers (or the makers of bows and arbalests. in their edition of the livre des metiers, lespinasse and bonnardot write "to be freely master of a craft is to have the right to set up an establishment and take on apprentices."4 for the duke of levis mirepoix of the french academy, craftsmen who exercised freely in this way fell under the category of francs metiers "within the crafts" he writes "some individuals are 'francs'

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

that she found herself, after going through the imagined symbols "in a volcanic district. no fire is to be seen, but the type of land is volcanic. hill and mountains, hot air, and sunny light. using a pentacle, and calling on the earth names, i see before me a species of angelic king elemental. on testing him, i find that he gives me the neophyte saluting sign, and the philosophus (fire) sign. he bows low to the symbols that i give him, and says that he is willing to show me some of the working of the plane. he has a beautiful face, somewhat of the fire type, yet sweet in expression. he wears a golden crown, and a fiery red cloak, opening on to a yellow tunic, over which being a shirt of mail. in his right hand he bears a wand, the lower end or handle being shaped somewhat as the pentacle

RELIGIOUS TENANTS OF THE YEZIDI

ccorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made all the necessary preparations, the cock is set up at the end of a room, and covered with a white cloth, underneath which is a plate to receive the subscriptions. at a given signal all rise up, each approaches the senjak, bows before it, and throws his contribution into the plate. on returning to his place, each worships the image several times, and strikes his breast, as if to propitiate the favour of the much dreaded principle. it will appear from the above, that the worship of melek taoos is much more common among the yezeedees than that of sheikh adi. i have frequently inquired the cause of this, and the answer

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

fection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south until heis in front of the celebrant, but west of the altar.celebrant: my brother, the tests though which you have successfully passed are elementary, but in them liemany secrets, which will hereafter be revealed to you. in ancient times, knowledge as to

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

f all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and has no force apart from the doctrine of which it is the summary and the logos. now, a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obed

RUBY TABLET OF SET

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

g the querant in directions he'd rather not go. and, since this "is a will which has not understood anything beyond its dull purpose, its 'lust of result" the direction is not a beneficial one. other forces might push an unwilling querant in beneficial directions, helping the querant in spite of himself. oppression does not point in any such beneficial direction, and can only harm the querant who bows to it. the nine of disks shows the direction of this pressure. the querant is being coerced to gain, to advance himself, probably in his career (certainly in some earthly realm. numerologically, the nine is a very positive number, reflecting magical situations and powers, reflecting completion, and being the square of the three. in another reading this nine could be a very positive card. but

my eyes become the eyes of set, my strength the strength of set, my will the will of set. as a fire in the darkness i shall become. as air in the sky i shall become. as earth in space i classification: v2- c31.d- 1 author: yolanda anderson ii date (unknown) subject: destruction ritual reading list: shall become. as water in the desert i shall become. i dwell in the flame of the flame of ba. time bows before my will as i am the lord of life, death, and life in death. i am the master of reality and unreality, which through my will can be imposed on he who has wronged me. hear then this doom which i pronounce, and beware the ka which now comes into being through the art which is mine to command [drink from the grail. then summon the elements] essence of fire, water, air, and earth. form for

re of tcham that it may defy all constraints, dismay all challengers, and cast down all that is moved to appear against it. let my eyes become your eyes, my strength become your strength, my will become your will. as a fire in the darkness i am become; as air in the sky i am become; as earth in space i am become, and as water in the desert i am become. i dwell in the fane of the flame of ba. time bows before my will, and i am lord of life, death, and life in death. hear then this doom which i pronounce, and behold the ka which now comes into being through that art which is mine to command. can the wings of the winds understand your voices of wonder, o enlightened ones who shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding, or as the flowers in their beauty for

fiery darkness. as i send forth my most exalted and sublime self, arm it with the pentagram of your name and the sceptre of tcham, that it may defy all constraints, dismay all challengers, and cast down all that is moved to appear before it. let then my eyes become the eyes of set, my strength become the strength of set, my will become the will of set. i dwell in the fane of the flame of ba. time bows before my will, and i am become lord of life, of death, and of life in death. noble friend and brother, you do me great honor with thy presence of being here on this night. that which i will shall be manifest in all the realms of hell and earth. the very fabric of the universe shall vibrate with the waves of my will, and remanifest as i command. stand with me and hear this doom which i pronou

and the first warden strikes the gong and calls out] ex [the initiate stops before the master, acknowledges him with a nod, and goes to his place. there, the initiate stands with arms crossed over the breast [after all initiates have come into the room and the music is concluded, the first warden declares in a loud voice] honorable master, the lodge is complete, sealed, and covered [afterward he bows to the master and then sits at his station. all take their seats. then the master speaks] so be then the peace and blessing of saturn- the guardian of the threshold- with you, my brothers and sisters. in his exalted name i greet you in this holy ritual lodge of the bull of ombos pylon of the temple of set. lay off all the troubles and frustrations of the work-a-day world! let your hearts beat

SALMANRUSHDIE THESATANICVERSES

nverts. the people will not give up their gods. they will not, not" he stands up, strides away from them, washes by himself on the far side of the zamzam well, kneels to pray "the people are sunk in darkness" says bilal, unhappily "but they will see. they will hear. god is one" misery infects the four of them; even hamza is brought low. mahound has been shaken, and his followers quake. he stands, bows, sighs, comes round to rejoin them "listen to me, all of you" he says, putting one arm around bilal's shoulders, the other around his uncle's "listen: it is an interesting offer" unembraced khalid interrupts bitterly "it is a _tempting_ deal" the others look horrified. hamza speaks very gently to the water--carrier "wasn't it you, khalid, who wanted to fight me just now because you wrongly as

ut, and the scribes begin to write "in the name of allah, the compassionate, the merciful "by the pleiades when they set: your companion is not in error; neither is he deviating "nor does he speak from his own desires. it is a revelation that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and i saw some of the greatest signs of the lord" at

ure of exiles: what is first uttered in the impotence of an overheated apartment becomes the fate of nations. who has not dreamed this dream, of being a king for a day- but the imam dreams of more than a day; feels, emanating from his fingertips, the arachnid strings with which he will control the movement of history. no: not history. his is a stranger dream. o o o his son, water-carrying khalid, bows before his father like a pilgrim at a shrine, informs him that the guard on duty outside the sanctum is salman farsi. bilal is at the radio transmitter, broadcasting the day's message, on the agreed frequency, to desh. the imam is a massive stillness, an immobility. he is living stone. his great gnarled hands, granite--grey, rest heavily on the wings of his high-backed chair. his head, lookin

before him once again, sharpening, clarifying. moony with a sardonic curl to the lips: but the name still eluded _tcha, like tea _shah, a king? or like a (royal? tea) dance _shatchacha- nearly there- and the nature of the adversary: self--hating, constructing a false ego, auto--destructive. fanon again "in this way the individual- the fanonian _native "accepts the disintegration ordained by god, bows down before the settler and his lot, and by a kind of interior restabilization acquires a stony calm _i'll give him stony calm- native and settler, that old dispute, continuing now upon these soggy streets, with reversed categories- it occurred to him now that he was forever joined to the adversary, their arms locked around one another's bodies, mouth to mouth, head to tail, as when they fell

e nod, but no speech. khalid presses on "you want me to dig him out? wouldn't take much doing. what d"you want done with him? this? this" khalid's finger moves first across his neck and then, with a sharp jab, into his navel. mahound loses his temper "you're a fool" he shouts at the former water-carrier who is now his military chief of staff "can't you ever work things out without my help" khalid bows and goes. mahound falls asleep: his old gift, his way of dealing with bad moods. o o o but khalid, mahound's general, could not find baal. in spite of door--to--door searches, proclamations, turnings of stones, the poet proved impossible to nab. and mahound's lips remained closed, would not part to allow his wishes to emerge. finally, and not without irritation, khalid gave up the search "jus

to go "you're right" allie was saying "god, if he only knew. his precious sisodia, for example: it's not just sevenfoot starlets he goes for, though he sure as hell likes those "he made a pass" chamcha guessed; and, simultaneously, filed the information away for possible later use "he's totally shameless" allie laughed "it was right under gibreel's nose. he doesn't mind rejection, though: he just bows, and murmurs _no offoffoffence, and that's that. can you imagine if i told gibreel" chamcha at the railway station wished allie luck "we'll have to be in london for a couple of weeks" she said through the car window "i've got meetings. maybe you and gibreel can get together then; this has really done him good "call any time" he waved goodbye, and watched the citro n until it was out of sight

SATANIC RITUALS

elebrant: gratias agamus domino infero deo nostro. deacon and subdeacon: dignum et justum est [the celebrant then raises his arms, palms downward, and says the following] celebrant: vere clignum et justum est, nos tibi semper et ubique gratias agere: domine, rex inferus, imerator mundi. omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes [celebrant bows and says] salve! salve! salve [gong is struck thrice] dominus satanas deus potentiae. pleni sunt terra et inferi gloria. hosanna in excelsis. the canon celebrant: therefore, o mighty and terrible lord of darkness, we entreat you that you receive and accept this sacrifice, which we offer to you on behalf of this assembled company, upon whom you have set your mark, that you may make us prosper

alice is replaced on the altar, the paten placed on top of it, and the veil placed over both. the celebrant then extends his hands, palms downward, and recites the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he then bows before the. altar and turns to give the blessing of satan to the assemblage, extending his left hand in the cornu (sign of the horns) and says] celebrant: ego vos benedictio in nomine magni dei nostri satanas [all assembled company rise, face altar and raise arms in the cornu] celebrant: ave, satanas! all: ave, satanas! celebrant: let us depart; it is done. deacon and subdeacon: so it is done

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

own as inanna. ishtar journeyed to the underworld to retrieve her love, tammuz. she is often described as very violent and is depicted holding several weapons and standing on a lion. marduk: the god of babylon who later came to be the supreme god. marduk fought an army of demons led by the goddess tiamat. the new year s festival celebrates the king s fitness to rule through a ceremony in which he bows to a statue of marduk. sin: the moon god. he is also known as nanna. he is lord of the calendar and oversees the seasons. sin wears a beard of the blue stone lapis lazuli and rides a winged bull. gods of the egyptian pantheon amen: called the king of gods. amen, also spelled amon or amun, was often combined with ra, or re. amen-ra was an even more powerful god. anubis: the god of embalming, o

k, and hinduism produced two of its greatest poets: the princess mirabai (1498 1546) and kabir (1440 1518. meanwhile, handbooks written in sanskrit laid out rules for the production of hindu statues, temples, and paintings. namaste namaste is used to greet friends and to pay respect to elders, holy people, and temple deities. while saying namaste, one places the two palms of the hand together and bows to the one being greeted. this greeting shows respect and welcome and means, the god in me greets the god in you; the spirit in me meets the same spirit in you. this is an acknowledgement of the hindu belief of the presence of god in everything. the position of the joined hands during namaste is called the anjali mudra, or reverence gesture. a mudra is a positioning of the hands intended to e

islam great, then glory to my great lord, then god hears those who praise him, all while bowing forward at the waist. the worshiper then stands upright, says god is great, then, on hands and knees with the forehead to the ground, says glory to my lord, most high three times. again, the worshiper says god is great, before rising to a sitting position. after saying god is great again, the worshiper bows forward with the forehead touching the ground. this ritual is a unit of prayer, or a ra kah. a second unit would follow the same pattern, except that a different, second passage from the qur an would be recited. early morning prayer consists of two units. the two afternoon prayers and the night prayer consist of four units. the prayer at sunset consists of three units. the focus of islamic co

SIR WALLIS BUDGE EGYPTIAN MAGIC

exander went, and aristotle taught him to recite certain formula over it whenever he took it up or put it down. the figures in the box were intended to represent the various kinds of armed forces that alexander was likely to find opposed to him. some of the models held in their hands leaden swords which were curved backwards, and some had spears in their hands pointed head downwards, and some had bows with cut strings; all these were laid face downwards in the box. viewed by what we p. 96 know of the ideas which underlay the use of wax figures by the egyptians and greeks, it is clear that, in providing alexander with these models and the words of power to use with them, aristotle believed he was giving him the means of making his enemies to become like the figures in the box, and so they w

eased; when this has been done the papyrus must be fastened to the breast of the deceased, care being taken that it does not actually touch his body. then shall his spirit enter into the boat of ra each day, and the god thoth shall take heed to him, and he shall sail about with ra into any place that he wisheth. 1 elsewhere it is ordered that the boat of ra be painted "in a pure place" and in the bows is to be painted a figure of the deceased; but ra was supposed to travel in one boat (called "atet) until noon, and another (called "sektet) until sunset, and provision had to be made for the deceased in both boats. how was this to be done? on one side of the picture of the boat a figure of the morning boat of ra was to be drawn, and on the other a figure of the afternoon boat; thus the one p

"this chapter shall be recited over a boat four cubits in length, and made of green porcelain [on which have been painted] the divine sovereign chiefs of the cities; and a figure of heaven with its stars shall be made also, and this thou shalt have made ceremonially pure by means of natron and incense. and behold, thou shalt make an image of ra in yellow colour upon a new plaque and set it at the bows of the boat. and behold, thou shalt make an image of the spirit which thou dost wish to make perfect [and place it] in this boat, and thou shalt make it to travel about in the boat [which. shall be made in the form of the boat] of ra; and he shall see the form of the god ra himself therein. let not the eye of any man whatsoever look upon it, with the exception of thine own self, or thy father

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

good reveal it among the good. the buddha s advice to all those who wish to rise above the karmic laws of death and rebirth is to live a contemplative, religious life: men who have not led a religious life and have not laid up treasure in their youth, perish like old herons in a lake without fish. men who have not led a religious life and have not laid up treasure in their youth lie like wornout bows, sighing after the past (dhammapada 155:56) the counsel of the buddha is quite similar to the words of jesus in matthew 6:19 21 when he admonished those who would follow him not to expend their energies accumulating treasures on earth where moth and rust consume and where thieves break in and steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thi

this point i am on the way to that golden flow of consciousness that we earthlings term the spirit plane. i am in semitrance. were i in full trance, i could not recall a single detail. as her involvement with the spirit plane progresses, hughes says that her body becomes as icy cold as death itself, yet a delightful warmth engulfs her inner self. soon, kaygee, her spirit teacher, appears, smiles, bows to her as a trusted friend, indicating approval of her incursion into the spirit world. by a slight waving of his hand, he ushers in those of the spirit plane who wish to speak through her. i am bound to my spirit teacher by ties that are ethereal, yet mighty as a coaxial cable, she said. every thought that flashes through his consciousness becomes crystal clear also in my consciousness. crit

t is also given to her to know that her client is king saul, none other than the very ruler who had banished all mediums and conjurors from israel. saul once again reassures her that no harm will come to her, but he can see nothing and asks her what it is that has startled her. she describes the elderly man covered with a mantle who has appeared, and saul, knowing that it is the spirit of samuel, bows before him. although it seems saul cannot see the form of his mentor, he can clearly hear the prophet s words of distress at being disturbed and brought back to the land of the living. why are you bothering me by bringing me up like this? a querulous samuel demands. when saul explains how worried he is the philistines are preparing to attack his forces and god appears to have turned his back

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

o the city to participate in the festival of the cat. during the persian invasion of 529 b.c.e, the egyptians deification of the cat proved their undoing. knowing of the obsession of the egyptian people with the divinity of felines, cambyses ii, king of the persians, made a cat part of the standard issue to each of his soldiers. the nile-dwellers led by king psamtik iii laid down their spears and bows for fear of harming the cat that each enemy soldier carried, and the persians conquered the city of pelusium without shedding a drop of blood. some people believe that the unwavering stare of the cat can bring about illness or insanity or even cause death. such an unreasoning, fearful response to cats is known as ailurophobia. henry iii of england (1207 1272) would faint at the sight of a cat

THE KEY TO THE MYSTERIES

aside against the time when paul should give it a meaning- o.m> in the sanctuaries of antiquity. this name was created, and we shall demonstrate that this name, this word, is, in religion, as much for science as for faith, the expression of the absolute. the word is charity, and the spirit of which we speak is the "spirit of charity" before charity, faith prostrates itself, and conquered science bows. there is here evidently something greater than humanity; charity proves by its works that it is not a dream. it is stronger than all the passions; it triumphs over suffering and over death; it makes god understood by every heart, and seems already to fill eternity by the begun realization of its legitimate hopes. before charity alive and in action who is the proudhon who dares blaspheme? who

d known time; thou art the living one, but not by spirit or by soul; for thou art the soul of all souls. thou art the living one; but not living with the life of mortals, that is, like a breath, and whose end is to give food to worms. thou art the living one, and he that can attain thy mysteries will enjoy eternal delight and live for ever "thou art great; before thy greatness all other greatness bows, and all that is most excellent becomes imperfect. thou art great above all imagination, and thou art exalted above all the hierarchies of heaven. thou art great above all greatness, and thou art exalted above all praise. thou art strong, and not one among thy creatures can do the works that thou dost, nor can his force be compared with thine. thou art strong, and it is to thee that belongs t

ave found. the magical dogma is not that of the mediums. the mediums who dogmatize can teach nothing but anarchy, since their inspiration is drawn from a disordered exaltation. they are always predicting disasters; they deny hierarchical authority; they pose, like vintras, as sovereign pontiffs. 224 the initiate, on the contrary, respects the hierarchy before all, he loves and preserves order, he bows before sincere beliefs, he loves all signs of immortality in faith, and of redemption by charity, which is all discipline and obedience. we have just read a book published under the influence of astral and magnetic intoxication, and we have been struck by the anarchical tendencies with which it is filled under a great appearance of benevolence and religion. at the head of this book one sees t

THE MIDDLE PILLAR

mination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sip.10 elsewhere levi reiterates that "the elementary spirits are subservient to this sign when employed with understanding."i1 he continues: if it be asked how a sign can exercise so much power over spirits, we inquire in turn why the christian world bows before the sign of the cross. the sign is nothing by itself and has no force apart from the doctrine of which it is the summary and the logos. now a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by

THE BOOK OF GATES

iith dynasty, but the tradition of him remained. in the middle of the scene sails the boat of the sun. the god is symbolized by a beetle within a disk, which is enveloped in the folds of a p. 81 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of the funeral mountain. p. 82 serpent having its tail in its mouth. in the bows stands the god of divine intelligence, whose name is sa, and in the stern, near the two paddles, stands heka, i.e, the personification of the word of power, or of magical utterance. the god who usually accompanies sa is hu. the text which refers to the sun-god reads "ra saith unto the mountain--send forth light, o mountain! let radiance arise from that which hath devoured me, and which hath s

after this great god hath passed through it, and there is lamentation to those who are in this gateway when they hear this door close upon them" click to view the gate of the serpent tchetbi. p. 122 in the middle of this division we see the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, and stands in a shrine enveloped by mehen. sa stands in the bows, and heka at the stern. the boat advances to a long, low building with a heavy cornice, which contains nine small shrines or chapels; in each of these is a god in mummied form lying on his back. the nine gods are described as the "gods who follow osiris, who are in their abodes (literally "holes. immediately in front of the nine shrines are two groups, each containing six women, who stand upo

it, and there is lamentation to those who are in this gateway when they hear this door close upon them" as the hieroglyphic text is identical with that given above on p. 120 it is not repeated here. in the middle of this division we see the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, and stands in a shrine enveloped by mehen. sa stands in the bows, and heka at the stern. in front of those who tow the boat are nine shrouded gods, with projecting elbows; each of these holds in his hands a part of the body of a long, slender serpent, and the group is called "those who hold ennutchi" in front of these are p. 141 click to view the gate of the serpent teka-hra. p. 142 twelve bearded beings, who are advancing towards a god, who is styled [the

ubis, jackal-headed, and under the floor of the platform on which osiris is seated are figures of the enemy of sar, or osiris. from the variant of this scene which is found on the sarcophagus of tchehra at paris, 1 as well as from the sarcophagus of seti i, we may see that the pig in the p. 162 boat is called am-a, i.e "eater of the arm" and the boat is piloted by a second ape which stands in the bows. on the paris monument we see a man wielding a hatchet in a threatening manner and standing near the scales, probably with the view of destroying the deceased if the judgment of osiris prove adverse to him. this inscription is in the so-called "enigmatic" writing, 1 a fact which was first noticed by champollion, but a transcript of it exists on the sarcophagus of tchehra in characters which h

th passed through it, and there is lamentation to those who are in this gateway when they hear this door close upon them" a portion of the text is mutilated, but it can be restored with certainty. 2 in the middle of this division we see the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, and stands in a shrine enveloped by mehen. sa stands in the bows and heka at the stern. the text relating to the god reads- p. 192 click to view fragment of the seventh division of the tuat, from the cover of the sarcophagus of seti i. p. 193 click to view fragments of the scenes and texts of the seventh division of the tuat, from the sarcophagus of seti .i p. 194 click to view the boat of ra being towed through the seventh division of the tuat by the gods

anding on its tail, with its body in folds. 6. the bearded figure besi, receiving in his hand the flame which spouts up from the head of a horned animal, which forms the top of a staff, and is transfixed by a knife. 7. the serpent ankhi, from each side of the neck of which grows a bearded, mummy figure. 8. four women, each with both hands raised in adoration; they are described as "criers" 9. two bows, set end to end, on each of which three uraei rear their heads. standing over the place where the two ends of the bows meet, with a foot on the end of each, is the two-headed figure horus-set, with two pairs of hands, one pair on each side of his body, raised in adoration. horus -set is called "he of the two heads" and the two bows are "the crown of the uraei" p. 264 the text which refers to

are in the earth keep ward (over those who are in this picture. they make a rising up for ra, and they sit upon the great image[s which are] under them, and they pass onwards with them in the following of ra, together with the hidden images which belong to them" p. 266 of the three gods who hold stars it is said "those who are in this picture sing hymns with their stars, and they grasp firmly the bows of their boat [and it] entereth into nut. and this face of ra moveth onwards, and saileth over the land, and those who are in the tuat sing hymns to it, and make ra to stand up (i.e, establish ra" of the winged serpent semi it is said"[it maketh a rising up for ra, and it guideth the click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god i

THE HOLY BIBLE KING JAMES VERSION

ceth in the lord, mine horn is exalted in the lord: my mouth is enlarged over mine enemies; because i rejoice in thy salvation. 2:2 [there is] none holy as the lord: for [there is] none beside thee: neither [is there] any rock like our god. 2:3 talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the lord is a god of knowledge, and by him actions are weighed. 2:4 the bows of the mighty men [are] broken, and they that stumbled are girded with strength. 2:5 [they that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 2:6 the lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 2:7 the lord maketh poor, and maketh rich:

t us build these cities, and make about [them] walls, and towers, gates, and bars [while] the land [is] yet before us; because we have sought the lord our god, we have sought [him] and he hath given us rest on every side. so they built and prospered. 14:8 and asa had an army [of men] that bare targets and spears, out of judah three hundred thousand; and out of benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these [were] mighty men of valour. 14:9 and there came out against them zerah the ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto mareshah. 14:10 then asa went out against him, and they set the battle in array in the valley of zephathah at mareshah. 14:11 and asa cried unto the lord his god, and said, lord [it i

26:12 the whole number of the chief of the fathers of the mighty men of valour [were] two thousand and six hundred. 26:13 and under their hand [was] an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. 26:14 and uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings [to cast] stones. 26:15 and he made in jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. and his name spread far abroad; for he was marvellously helped, till he was strong. 26:16 but when he was strong, his heart was lifted up to [his] destruction: for he transgressed against the lord his god, and went i

t among them, and slay them, and cause the work to cease. 4:12 and it came to pass, that when the jews which dwelt by them came, they said unto us ten times, from all places whence ye shall return unto us [they will be upon you] 4:13 therefore set i in the lower places behind the wall [and] on the higher places, i even set the people after their families with their swords, their spears, and their bows. 4:14 and i looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, be not ye afraid of them: remember the lord [which is] great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. 4:15 and it came to pass, when our enemies heard that it was known unto us, and god had brought their counsel to nought, t

your daughters, your wives, and your houses. 4:15 and it came to pass, when our enemies heard that it was known unto us, and god had brought their counsel to nought, that we returned all of us to the wall, every one unto his work. 4:16 and it came to pass from that time forth [that] the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers [were] behind all the house of judah. 4:17 they which builded on the wall, and they that bare burdens, with those that laded [every one] with one of his hands wrought in the work, and with the other [hand] held a weapon. 4:18 for the builders, every one had his sword girded by his side, and [so] builded. and he that sounded the trumpet [was] by me. 4:19 and

e that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped. psalm 64 psalms page 342 to the chief musician, a psalm of david. 64:1 hear my voice, o god, in my prayer: preserve my life from fear of the enemy. 64:2 hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: 64:3 who whet their tongue like a sword [and] bend [their bows to shoot] their arrows [even] bitter words: 64:4 that they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 64:5 they encourage themselves [in] an evil matter: they commune of laying snares privily; they say, who shall see them? 64:6 they search out iniquities; they accomplish a diligent search: both the inward [thought] of every one [of them] and the heart [is

ld be born [who] should arise and declare [them] to their children: 78:7 that they might set their hope in god, and not forget the works of god, but keep his commandments: 78:8 and might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with god. 78:9 the children of ephraim [being] armed [and] carrying bows, turned back in the day of battle. 78:10 they kept not the covenant of god, and refused to walk in his law; 78:11 and forgat his works, and his wonders that he had shewed them. 78:12 marvellous things did he in the sight of their fathers, in the land of egypt [in] the field of zoan. 78:13 he divided the sea, and caused them to pass through; and he made the waters to stand as an heap. 78:14 in

] stretched out still. 5:26 and he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: 5:27 none shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 5:28 whose arrows [are] sharp, and all their bows bent, their horses hoofs shall be counted like flint, and their wheels like a whirlwind: 5:29 their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it] 5:30 and in that day they shall roar against them like the roaring of the sea: and if [one] look unto the land, behold da

h a young cow, and two sheep; 7:22 and it shall come to pass, for the abundance of milk [that] they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. 7:23 and it shall come to pass in that day [that] every place shall be, where there were a thousand vines at a thousand silverlings, it shall [even] be for briers and thorns. 7:24 with arrows and with bows shall [men] come thither; because all the land shall become briers and thorns. 7:25 and [on] all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle. 8:1 moreover the lord said unto me, take thee a great roll, and write in it with a man s pen concerning mah

TYSON DONALD NEW MILLENNIUM MAGIC

her hidden desire. 111. the empress births beneath the sun. iv. the emperor rules the four as one. v. the pope blesses the narrow way. vi. the lovers tempt by night and day. vii. the chariot conquers with iron mind. viii. the balance weighs and pays in kind. ix. the hermit lights the right-hand path. x. the wheel turns, the gods laugh. xi. the strength of faith shuts savage jaws. xii. the martyr bows to heaven's laws. xiii. the reaper frees the souls from earth. xiv. the alchemist blends and finds true worth. xv. the beast tests with earthly blow. xvi. the tower falls if built for show. xvii. the star gives hope of things to be. xviii. the moon warns of the dangerous sea. xix. the sun warms the world with joy. xx. the trumpet wakes the sleeping boy. xxi. the world combines the all in one

TYSON DONALD SOUL FLIGHT

veler may gaze downward and see, through the depths of the transparent ice, the bodies of men, their sightless eyes staring upward and their hands frozen as they reach for aid that never comes. smoke rises from the chimney of the house on the island, which is a large structure of two levels built from timbers, with a stone foundation. those who knock upon the door are greeted by a manservant, who bows low and escorts them into the great hall, where a fire blazes in the fireplace. women servants bring food and drink. the goddess of the place is a beautiful enchantress who owns the island and the house. she wears her dark hair gathered up on the back of her head with silver combs, but her features change with the flicker of the firelight, so that sometimes she appear young and naive, and at

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

d with fear and repentance, and cried out to ra to remain with them and to slay all those who had blasphemed against him. but the cow moved on her way, and carried ra to het-ahet, a town of the nome of mareotis, where in later days the right leg of osiris was said to be preserved. meanwhile darkness covered the land. when day broke the men who had repented of their blasphemies appeared with their bows, and slew the enemies of ra. at this result ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. from this time onwards human sacrifices were offered up at the festivals of ra celebrated in this place, and at heliopolis and in other parts of egypt. after these things ra declared to nut that he intended to leave this world, and to ascend in

nd women said "remain with us, and we will overthrow thine enemies who speak words of blasphemy [against thee, and [destroy them" then his majesty [ra] set out for the great house, and [the gods who were in the train of ra remained] with them (i.e, the men; during that time the earth was in darkness. and when the earth became light [again] and the morning had dawned, the men came forth with their bows and their [weapons, and they set their arms in motion to shoot the enemies [of ra. then said the majesty of this god "your "transgressions of violence are placed behind you, for the slaughtering of the enemies is above the slaughter [of sacrifice" thus came into being the slaughter [of sacrifice. and the majesty of this god said unto nut "i have placed myself upon my back in order to stretch

l, stable of heart, who hath sent forth his seed; the king who is a bull [and] a god who cometh forth on the day of battle like menthu,[fn#156] the mighty one of strength like the son of nut"[fn#157 [fn#150] i.e, the image who rises like the sun day by day, or the image of [many] crowns [fn#151] or, mighty one of the thigh, i.e, he of the mighty thigh [fn#152] the nations of nubia who fought with bows and arrows [fn#153] in this version of the protocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tcher [fn#155] ka-mut-f, the greek kamh^fic of the greeks [fn#156] the war-god of thebes [fn#157] i.e, osiris. behold, his majesty was in the country of neheru[fn#158] according to his custom every year, and the chiefs of every land, even as far as the swamps

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

13 cards of each suit of a pack of cards are sometimes applied to the 13 lunar months for purposes of divination. the gnostic gems are often inscribed with a 13-lettered name for god, ablana th analba. rabbi eliezer on account of a serious drought proclaimed 13 fasts, at the end of which rain fell at once. the temple used 13 collecting horns; and in it were 13 tables and 13 devotional reverential bows were used in the full service. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott when a hebrew boy reached the age of 13 years, he began to fast of for the full time. a girl began at twelve years. the word covenant is written 13 times in the chapter on circumcision. the bava metzia gives 13 reasons for a good breakfast. in the hebrew liturgy are found the 13 logical r

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

essed solomon, 44 and the lord gave wisdom to solomon (1 kings 5:26. to what may this be compared? to a king who married his daughter to his son, and he gave her to him as a gift, and said to him, do with her as you please! what can we heed [mai mashma? that berakhah is from the word berekh, as it says, to me every knee shall bend [ki li tikhra kol berekh (isa 45:23, the place to which every knee bows down. to what may this be compared? to ones who seek to see the face of the king but they do not know the whereabouts of the king. initially, they ask about the house of the king [sho alim beito shel melekh tehillah, and afterward they ask about the king. therefore, to me every knee shall bend, even the supernal ones, every tongue shall pledge loyalty (ibid).45 torah begins with beit, for the

the lord (birkat yhwh, the beginning (re shit) that is the wisdom (hokhmah) given to solomon. the bestowal of wisdom is compared parabolically to the gifting of the daughter as a conjugal offering to the son by their mutual father.46 from this parable the reader is encouraged to heed the connection between blessing (berakhah) and knee (berekh. how so? the blessing is the place to which every knee bows down. but what is this place? to understand this, we need another parable: before one asks about the king, one must first ask about the dwelling of the king, sho alim beito shel melekh tehillah. the house (bayit that is the beit)47 about which one initially inquires (sho alim tehillah) is the beginning (tehillah) that shelters but also exposes the king.48 to this house prayers are directed in

his text the primary emphasis is placed on giving ear to the teaching that has been written/spoken.14 hearing indicates understanding and teaching the place wherein they listen to him (maqom she-shom in bo).15 this place is not a physical site but rather a divine gradation, as we encountered in the preceding chapter with respect to the attribute of god referred to as the place to which every knee bows down, the dwelling of the king to which prayers are directed.16 in the passage considered here, place signifies the locus of prophetic revelation, which is portrayed in auditory as opposed to visual terms.17 but what did the prophet hear in this imaginal place that led him to declare a sense of marvel? why [does it say] i was in awe? on account of the ear, which is in the image of alef, and a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ant makes lvx signs in silence: 2nd and 3d ads. place him with back against vault door with arms outstretched. ch.ad "he that findeth his soul shall lose it; and he that loseth his soul for my sake shall find it" 2nd m "he that taketh not his cross and followeth after me is not worthy of me" four bells sound t he ob l ig at ion ch.ad. repeats the words, and at the end of each clause the postulant bows his head in silence (1)1, frater, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the

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