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BOOK OF BARUCH

ore the lord, 18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wic

e. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou art in thine enemies' land, that thou art waxen old in a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

pa-m, while the saxon from blic made a llicsmo (fulgur. as. icoma (jubar, fulgur, on. liomi, swed. ijungeld, dan. hjn. a prussian folk-tale has an expressive phrase for the lightning' he with the uue whip chases the devil' i.e. the giants; for a hhie flame was held specially sacred, and people swear by it, north pris' donners hlosjcen (blue sheen) help' in hansens geizhals p 123; and schiirtlin's curse was hlau feuer (see suppl. beside dona% the ohg. would have at its command capreh (fragor) from prelihan (frangere, gl. hrab. 963, for which the mhg. often has mac, troj. 12231. 14693, and krach from krachen (crepare: mit krache gap der doner duz, parz. 104, 5; and as krachen is synonymous with rizen (strictly to burst with a crash, we also find wolkenriz fern, for thunder, parz. 378, 11. wh

u bist' i ween no scarecrow on a distair was ever as u"lv as tiiou. 270 goddesses. enters the land at cliristmas, all the distaffs are well stocked, and left standing for her; by carnival, when she turns homeward, all spinning must be finished off, and the staffs are now kept out of her sight (superst. 683; if she finds everything as it should be, she pronounces her blessing, and contrariwise her curse; the formulas' so many hairs, so many good years' and' so many hairs, so many bad years' have an oldworld sound. apparently two thinsis have been run into one, when we are also told, that during the' twelve-nights' no flax must be left in the diesse, or dame holla w^ill come^ tlie concealment of the implements shows at the same time the sacredness of her holiday, which ought to be a time of

s at men' ustrielila ga vila' the vila has shot him with her shaft. their cry in the wood is like the sound of the woodpecker hacking, and is expressed by the word 'kliktati. the vila has a right to the child whom his mother in heedless language (diavo ye odniyo) has consigned to the devil (vuk no. 394, as in similar cases the wolf or bear fetches him away. vile te odnele (vilae te auferant) is a curse (vuks sprichw. p. 36 'kad dot'u vile k otchim (quando vilae ante oculos veniunt) signifies the moment of extreme distress and danger (ibid. 117. the vila rides a seven-year old stag, and bridles him with snakes, like the norse enchantresses (see suppl^ the bohem, sudice translates parca, but it simply means judge (fem: the eussians even adopt the word parka. we must at least notice the licho

4 7 INITIATION CEREMONY

in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

self far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on th

ution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the encl

ing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of

by peaceful action, then people power really does make a difference. there is, as ever, just one proviso: you must remember the wiccan rede, an it harm none, do what you will, and apply it rigorously. i am often asked to carry out protective spells for people who feel that they are the subject of unfair scrutiny, jealousy, anger or resentment. this may be manifest as deliberate malice, a muttered curse or a declaration of some vengeful intent. but more usually the origins are more obscure, perhaps coming from someone gossiping or lying in bed at night, fuming over an achievement or good fortune enjoyed by their supposed enemy. a whole tradition of 'evil eye' superstitions and antidotes grew out of such envy and bad wishing. if you are to help counteract this kind of bad feeling, without ca

1 september in the southern hemisphere) and the autumn equinox around 22 september (22 march in the southern hemisphere. in celtic myth these were the times when the twin gods of light and darkness fought each other for control. esbat: a monthly coven meeting traditionally held 13 times a year during each full moon. evil eye: a way of transmitting negativity to another person, not as a deliberate curse, but through feelings of envy, jealousy or resentment. evocation: the summoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path

ABRAMELIN3

ntain by a barrier. amariht from hebrew amrth= word or speech. the whole idea of this formula seems to be the making forcible way into a defended place or matter. no. d is a square of c f squares, and again a perfect form of double acrostic. doreh, from dvr hebrew= a habitation. orire perhaps from latin orior= to riser or be born. rinir perhaps from hebrew nir= to renew. eriro perhaps from arr to curse. herod from hebrew chrd= shaking, trembling. no. e is a square of c f squares, and again a perfect double acrostic. nabhi from hebrew nba= to prophesy. adaih perhaps from heb. dih= a bird of omen. bakab from heb. kab= in trouble. hiada from hebrew idh= sent forward, or thrown. ihban from ihb hebrew= to give or bring. hence the formula would be somewhat to prophesy by omens the troubles to co

wherefore when used in an adverbial sense. no. g is a square of b g squares. nasi= hebrew nsi= my banner or symbol. apis= the egyptian sacred bull. sipa perhaps from sph= hebrew to consume. isan= perhaps from heb. ishn= to sleep. no. h is a square of c f squares. gohen should perhaps be cohen= a jewish priest. orare, latin= to pray. hasah, heb. hsh= to keep silence. eraro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a li

e numbered f. elehe is probably alhi, hebrew= my god. sepes? shps= the hair on the lip, the moustache. resen= rsn heb= a bridle or bit. no. b a is a gnomon of b b squares taken from a square of d g squares. pethen= hebrew, pthn, an asp or venomous serpent, whence this square should probably be numbered b b. no. b b is a square of c f squares. kalef= klp, hebrew, a hammer. arare from hebrew arr to curse, cursed. lamal perhaps means in speaking from mll, hebrew, to speak. no. b c is a gnomon of j squares taken from a square of c f squares. kobha= perhaps hebrew kbh= to extinguish. of abramelin the mage 140 the sixth chapter. o cause mines to be pointed out, and to help forward all kinds of work connected therewith( b) to prevent caves from falling in( c) to shew a gold mine( d) to cause work

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

cult? the effects of its abuse are totally distinct from those of other stimulants. even in ruin and in degradation it remains a thing apart: its victims wear a ghastly aureole all their own, and in their peculiar hell yet gloat with a sinister perversion of pride that they are not as other men. but we are not to reckon up the uses of a thing by contemplating the wreckage of its abuse. we do not curse the sea because of occasional disasters to our marines, or refuse axes to our woodsmen because we sympathize with charles the first or louis the sixteenth. so therefore as special vices and dangers pertinent to absinthe, so also do graces and virtues that adorn no other liquor. the word is from the greek apsinthion. it means "undrinkable" or, according to some authorities "undelightful" in e

ALEISTER CROWLEY ACROSS THE GULF

w, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded serpent demon-king in his death-agony; it struck me and lifted me from the temple; it bore me through leagues of air into the desert; then it dissolved and flung me contemptuously on a hill of sand. breathless and dazed i lay, anger and anguish tearing at my heart. i rose to swear a mighty curse; exhaustion took me, and i fell in a swoon to the earth. when i came to myself it was nigh dawn. i went to the top of the hillock and looked about me. nothing but sand, sand all ways. just so was it within my heart! the only guide for my steps (as the sun rose) was a greener glimpse in the east, which i thought might be the valley of the nile reflected. thither i bent my steps: all day i str

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and are- certain persons and organisations that dared side with the vanquished, believing the ancient ones to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss

voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eight-rayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fir

nswer truthfully all the questions you shall put to him, which he has writ to answer. and it must be remembered that, after the questions have been answered to satisfaction, the spirit is to be sent back to whence it came and not detained any longer, and no attempt must be made to free the spirit, for that is in violation of the covenant, and will bring upon thee and thy generations a most potent curse, wherefore it is unlawful to move the bones of the dead or to disinter the bones of the dead. and the spirit may be sent back by means of these words barra uug uduug uugga! and he will immediately disappear and return to his resting place. if he does not go at once, simply recite again those words, and he will do so. the following is the great conjuration of all the powers, to be used only i

es the laws and the reigns of kings. he may not be called, save at the destruction of a city or the death of a king. his word is gashdig and his seal is this: here endeth the book of the fifty names, which the gods have granted me the strength and the time in which to lay it down. this book is not to be shown to the unclean or the profane or the uninitiated, for to do so is to call the most awful curse of the book upon thee and upon thy generations. spirit of the book, remember! the magan text the verses here following come from the secret text of some of the priests of a cult which is all that is left of the old faith that existed before babylon was built, and it was originally in their tongue, but i have put it into the golden speech of my country so that you may understand it. i came up

led the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaws the charmed arrow of enki's magick marduk struck agai

nd of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefor

owers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ forever in the book of chaos, can summon if they but know how. these words are not to be shown to any man, or the curse of enki are upon thee! such are the words: ia ia ia io io io i am the god of gods i am the lord of darkness, and master of magicians i am the power and the knowledge i am before all things. i am before anu and the igigi i am before anu and the annunnaki i am before the seven shuruppaki i am before all things. i am before enki and shammash i am before all things. i am before inanna and ishtar

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

ALEISTER CROWLEY BOOK OF LIES

the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta kappa-zeta the sorcerer a sorcerer by the power of his magick had subdued all things to himself. would he travel? he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there wa

is but one spot accursed in a world of bliss. now and again travellers cross the desert; they come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 500, and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is to that dramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. i

quired individuality: a worse bargain. the hermit asked for love; worst bargain of all. and now he has let his girl go to america, to have "success" in "life: blank loss. is there no end to this immortal ache that haunts me, haunts me sleeping or awake? if i had laylah, how could i forget time, age, and death? insufferable fret! were i an hermit, how could i support the pain of consciousness, the curse of thought? even were i that, there still were one sore spot- the abyss that stretches between that and not. still, the first step is not so far away- the mauretania sails on saturday! book of lies get any book for free on: www.abika.com 155 [158] commentary( omicron-delta) carey street is well known to prosperous hebrews and poor englishmen as the seat of the bankruptcy buildings. paragraph

ALEISTER CROWLEY BOOK OF THE LAW

ha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. i,41: the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothi

ing: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake

f it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my hawk s head i peck at the eyes of jesus as he hangs upon the cross. iii,52: i flap my wings in the face of mohammed& blind him. iii,53: with my claws i tear out the flesh of the indian and the buddhist, mongol and din. iii,54: bahlasti! ompehda! i spit on your crapulous creeds. iii,55: let mary inviolate be torn upon wheels: for her sake let all

ALEISTER CROWLEY DUTY

to reach a higher synthesis of truth by the mode of passionate fusion. 8. do not repress or restrict any true instinct of your nature; but devote all in perfection to the sole service of your one true will "be goodly therefore "the word of sin is restriction. o man! refuse not thy wife if she will. o lover, if thou wilt, depart. there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. so with thy all: thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "ye shall gather goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride

ALEISTER CROWLEY LIBER 777

where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attributed to solomon, which latter rather appears to be a medieval magical derivative of classical art of memory, based around the contemplation of images or not while repeating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nderstand why perfection devises this disguise. the theory is developed fully in liber aleph, and in part iv of this book 4. see also cap v paragraph on digamma final of digamma-iota-alpha-omicron-digamma; and his principle concern is to invoke shiva< to destroy the illusion whose thrall is the curse of the manvantara. the cardinal revelation of the great aeon of horus is that this formula aum does not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he cons

ck magical gang whose existence he had not hitherto suspected. his need to check the vampiring of a lady in paris by a sorceress once led frater perdurabo to the discovery of a very powerful body of black magicians, which whom he was obliged to war for nearly 10 years before their ruin was complete and irremediable as it now is. such a discovery will not necessarily impede the ceremony. a general curse may be pronounced against the forces hindering the operation (for "ex hypothesi" no divine force can be interfering) and having thus temporarily dislodged them- for the power of the god invoked will suffice for this purpose- one may proceed with a certain asperity to conjure the spirit, for that he has done ill to bend before the conjurations of the black brothers. indeed, some demons are of

ue, either as time goes on, or if it be flawed by the defect of failure to consider some circumstances whose concealed operation cancels the contract. in a word, divination, like any other science, is justified of its children. it would be extraordinary should so fertile a mother be immune from still-births, monstrosities, and abortions. we none of us dismiss our servant science with a kick and a curse every time the telephone gets out of order. the telephone people make no claim that it always works and always works right< divination, with equal modesty, admits that "it often goes wrong; but it works well enough, all things considered. the science is in its infancy. all we can do is our best. we no more pretend to infallibility than the mining expert who considers

ns accordingly. yet all happens naturally, and of necessity, and to all appearance without a word from him. nor will the mere master of the temple, as a rule, presume to act upon the universe, save as the servant of his own destiny. it is only the magus, he of the grade above, who has attained to chokhmah, wisdom, and so dare act. he must dare act, although it like him not. but he must assume the curse of his grade, as it is written in the book of the magus<<equinox i, vii, 5-9> there are, of course, entirely black forms of magic. to him who has not given every drop of his blood for the cup of babalon 191 all magic power is dangerous. there are even more debased and evil forms, things in themselves black. such is the use of spiritual force to material ends. christian scientists, mental hea

esent to thee that it were much better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason. or he may send against thee visions worse than madness. against all this there is but one remedy, the discipline of thine oath. so then thou shalt go through ceremonies meaningless and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to the letter of thine obligation. for thy spiritual sight is closed, and to trust it is to be led into<equinox has "unto> the precipice, and hurled therefrom. 29 "further of this matter- now also subtler than all these 397 terrors are the illusions of success. but one instant's<equinox has "for

m a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and let him know that such rituals include the pronunciation of the appropriate names of god backwards, and also a curse against the sephira in respect of all that which it is, for that which distinguishes and separates it from kether. 12. advancing to the squares of binah and chokmah in turn, let him banish these also. and for that by now an awe and trembling shall have taken hold upon him, let him banish these by a supreme ritual of inestimable puissance; and let him beware exceedingly lest his will falter o

darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that 423 the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must sp

f practicus (which reflecteth mercury into the lowest world) in "liber xxvii "here is nothing under its three forms" 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed, yea, let the book be sealed. 424 liber resh vel helios sub figura cc. 0. these are the adorations to be performed by aspirants<equinox i, 6 has "all aspirants> to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ate, but it wasn't i that did it. now then, to work! the black school of magick, which must by no means be confused with the school of black magick or sorcery, which latter is a perversion of the white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow is confused with that of sin (this idea of universal lamentation is presumably responsible for the choice of black as its symbolic colour. and yet? is not white the chinese hue of mourning) the analysis of the philosophers of this school refers ever

boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. magic without tears get any book for free on: www.abika.com 96 liber lxv, cap. ii. we find even in profane literature this doctrine of the white school of magick- o buddha! couldst thou nowhere rest a pivot for the universe? must all things be alike confessed mere changes rung upon a curse? i swear by all the bliss of blue my phryne with her powder on is just as false- and just as true- as your disgusting skeleton. each to his taste: if you prefer this loathly brooding on decay; i call it growth, and lovelier than all the glamours of the day. you would not dally with doreen because her fairness was to fade, 54 because you know the things unclean that go to make a mortal maid

he night and of the morning! of course it is easy as pie to knock all this to pieces by "lunatic logic" saying "then toothache is really as pleasant as strawberry shortcake" you are hereby referred to eight lectures of yoga. none of the terms i am using have been, or can be defined. all my propositions amount to no more than tautology: a. is a. you may even quote the book of the law itself "now a curse upon because and his kin. enough of because! be he damned for a dog (al ii, 28-33. these things stink of ignoratio elenchi, or something painfully like it: as sort of slipping up a cog, of "confusing the planes" of willfully misunderstanding the gist of an argument (all magicians, by the way, ought to be grounded solidly in formal logic) never forget, at the least, how simple it is to make a

ich would be interminable; not a classimagic without tears get any book for free on: www.abika.com 269 fication, which would be impossible, save in the roughest terms; nothing but a few short notes, possibly an anecdote or so. just a tickle or a dram of schnapps, to enliven the proceedings. ordeals- temptations- that sort of thing. a general khabardar karo! with now and then a snappy achtung! oh, curse this mind of mine! i just can't help running to hide under the broad skirts of the qabalah! it's disk, sword, cup and wand again! sorry, but c'est trop fort pour moi. disks. to master earth, remember that the disk is always spinning; fix this idea, get rid of its solidity. commonly, the first tests of the young aspirant refer to cash "that's god's sol solid in this world" the proper magical

circumstance (we look rather like that just now at the end of 1944 e.v) nor does anyone of them show any achievement; having got to the end of their biological tether, they stay out, without an aim, an idea, an effort. the leech, an insufferable pest in its 41 magic without tears get any book for free on: www.abika.com 309 belt- it has killed off tiger, rhinoceros, anything with a nostril- is the curse of our military station at lebong- or was when i was there. at darjeeling, a few hundred feet higher, devil a one! they have no one to think: now how can we flourish up higher? those old forlorn-hope miss-sahibs- how wide are their nostrils! then- how? consider for a moment our own empire. how did that spread all over the planet? it was the imaginative logic, the audacity, the adroit adaptab

ALEISTER CROWLEY MEDITATION

exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? there is one exception; it is the a'.a, whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anything like a dogmatic statement. in their second book of practical instruction, liber o, occur th

to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl a

o his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. the end has been swallowed up in the means. only those are happy who have desired the unattainable. all possessions, the material and the spiritual alike, are but dust. love, sorrow, and compassion are three sisters who, if they seem freed from this curse, are only so because of their relation to the unsatisfied. beauty is itself so unattainable that it escapes altogether; and the true artist, like the true mystic, can never rest. to him the magician is but a servant. his wand is of infinite length; it is the creative mahalingam. the difficulty with such an one is naturally that his wand being very thin in proportion to its length is liable t

s "emotions" trouble it "perceptions" are still far from the perfect purity of truth; they cause reflections; 86 while the "tendencies" alter the refractive index, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents t

ALEISTER CROWLEY SEPHER SEPHIROTH

n; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray

he eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m

rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lambs, sheep my#bk an oven, furnace n#bk herbage, grass b( seven (b# hwhy is his name wm# hwhy 373 god of the hebrews myrb(h yhl) quaking#(g 375 generally and specially +rpw llk to yiel

25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested, purified rrb daughter tb a spider #ybk( paths nylyb# 403 sapphire stone ryps nb) wine-press tg 404 law, royal command, edict td almond; to watch, be awake; to hasten dq# holiness #dq 405 fearful things, serpents of the dust (job) rp( ylxz phallus; urethra (see deut. 23

2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title of kether nypn) kyr) the golden line [th

( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job 36:8 *myqyz 729 the curse of satan n (rq jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach *nyx)y the accentuator *mym+ 730 seasons *myd(wm fools; the constellation orion *mylysk 732 white *nbl clusters; grapes *mybn( the golden image [of nebuchadnezzar (dan. 3*)bhd mlc 733 the white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351

ALEISTER CROWLEY TAO TEH KING

ld be the order that though there were men able to do the work of ten men or five score, they should not be employed((at this high pressure) though the people regarded death as sorrowful, yet they should not wish to go elsewhere. 2. they should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostitute vomiting. one should say only things strictly necessary) 4. they should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. 5. there should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffi

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think that we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed be to make the whole curse of separate existence ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manichaeism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate t

from the detritus of the elder age. crowley himself once remarked to grady mcmurtry that he (crowley) had been born before the age of thelema and that it would take someone born in the age to fully comprehend the age. al i,41 "the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell" the old comment 41, 42. interference with the will of another is the great sin, for it predicates the existence of another. in this duality sorrow consists. i think that possibly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the

, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out" the error in the interpretation of this doctrine has been that it has not been taken as it stands. it has been read: if thine eye offend some artificial standard of right, cut it out. the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individuality made possible by order. al i,43 "do that, and no other shall say nay" the old comment 43. no other shall say nay may mean- no-other (nuit) shall pronounce the word no, uniting the aspirant with herself by denying

s a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" the old comment 22. hadit now identifies himself with the kundalini, the central magical force in man. this privilege of using wine and strange drugs has been confirmed; the drugs were indeed revealed (p.s. and they have not harmed those who have used them in this law) follows a curse against the cringing altruism of christianity the yielding of the self to external impressions, the smothering of the babe of bliss beneath the flabby old nurse convention. the new comment drunkeness is a curse and a hindrance only to slaves. shelley's couriers were 'drunk on the wind of their own speed' any one who is doing his true will is drunk with the delight of life. wine and strange d

it creates unstable equilibrium. it exposes our elements to unfamiliar conditions. the france of louis xvi had to pass through the terror before napoleon could teach it to find itself. similarly, any error in reaching the realization of hadit may abandon the aspirant to the ambitions of every frenzied faction of his character, the masterless dogs of the augean kennel of his mind. al ii,28 "now a curse upon because and his kin" the old comment 28. the great curse pronounced by the supernals against the inferiors who arise against them. our reasoning faculties are the toils of the labyrinth within which we are all caught. cf. liber lxv, v.59. the new comment this is against these intellectuals aforesaid. there are no "standards of right" ethics is balderdash. each star must go on its orbit

lse idea. it is a mistake to 'spoil' a child, or humour a malade imaginaire. one must, on the contrary, chase away the shadows by lighting a fire, which fire is: do what thou wilt! al ii,49 "i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg" the old comment 49. continues the curse against the slave-soul. amen. this is of the 4, i.e. should be spelt with 4 letters (the elements. aleph-mem-taw-shin not aleph-mem-nun. the fifth, who is invisible, is ayin, 70, the eye. now aleph-mem-taw-shin, 741+ 70= 811= iao in greek, and iao is the greek form of yod-he-vau-he, the synthesis of the 4 elements aleph-mem-taw-shin (this ayin is perhaps the o in n.o.x, liber vii, i, 40) the

dice, hypocrisy, prudery, chastity, and so on are really vices- vitia, flaws. the new comment mohammed struck at the root of the insane superstition of tabu with his word "women are your field; go in unto them as ye will. he only struck half the blow. i say: go in unto them as ye will and they will. two-thirds of modern misery springs from woman's sexual dissatisfaction. a dissatisfied woman is a curse to herself and to everybody in her neighbourhood. women must learn to let themselves enjoy without fear or shame, and both men and woman must be trained in the technique of sex. sex-repression leads to neurosis, and is the cause of social unrest. ignorance of sexual technique leads to disappointment, even where passion is free and unrestrained. sex is not everything in life, any more than fo

t secret. and it is the most profound blasphemy possible against all 'gods of men' because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuith. al iii,50 "curse them! curse them! curse them" al iii,51 "with my hawk's head i peck at the eyes of jesus as he hangs upon the cross" the new comment we are to consider carefully the particular attach of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them. thus it is the eyes of 'jesus- his point of view- that

ALEISTER CROWLEY THE QABALAH

yone must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned* hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one whom, after all, it is his ambition to be because of its simplicity and aloofness. he is tempted to curse god and die. atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever. he has found out one of the minor arcana, and hugs it and despises those who see more than himself, or who regard things from a different standpoint. hence he is usually a bigot, intolerant even of tolerance. 2. the despairing wretch, who, having sought

not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have rybd, connected with rbd, adding the secret phallic power. 220. this is the number of verses of liber legis. it represents 10 22, i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as

ALEISTER CROWLEY THE SWORD OF SONG

e where i stand! 80 who asks, doth err. 25 at least demand no folly such as answer means! but if (you26 say) your spirit weans itself of milk-and-water pap, and one religion as another 85 o erleaps itself and falls on the other;27 you ll tell me why at least, mayhap, our christianity excites especially such petty spites as these you strew throughout your verse. 90 the chance of birth! i choose to curse (writing in english28) just the yoke of faith that tortures english folk. i cannot write29 a poem yet to please the people in tibet; 95 but when i can, christ shall not lack peace, while their buddha i attack.30 yet by-and-by i hope to weave a song of anti-christmas eve and first- and second- beast-er day. 100 there s one*31 who loves me dearly (vrai) who yet believes me sprung from tophet

r believeth in him should not perish, but have everlasting life. ascension day 15 my own vague optimism. impossibility of tracing cause back or effect forward to the ultimate. ethics individual. exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text s accurded nature, the subtle devilish omission,57 380 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell s fevers as fit, as just, for unbelievers these are the things that stick beside 385 and hamper my quite serious wish to harbour kind thoughts of the fish. 58 here goes my arrow to the gold! i ll make no magpies! though i hold your christianity a lie, 390 abortion and iniquity, the most immoral and absurd (a priest s invention, in a word) of all religion

under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 keep off the grass! from alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse 470 than john s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phr

n? teach that which compels, includes, absorbs 250 both mighty unrevolving orbs in one informing masterless master-idea of consciousness all differences as these indeed are chess play, conjuring. proceed! 255 nay! i ll go back. the exposition above, has points. but simple fission has reproduced a different bliss, at last a heterogenesis! the metaphysics of these verses 260 is perfectly absurd. my curse is no sooner in an iron word i formulate my thought than i perceive the same to be absurd (tannh user. so for this, sir, why! 265 your metaphysics in your teeth! confer a. crowley, berashith. but hear! the christian is a dualist; the sword of song 32 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham! beyond thought, is there hope? maya again. vision of the

nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her his own daughter a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters a simple, ordely-minded man; he must not be confused with cornwall; he is at the last lear s dog; yet even he in decent measured speech sides with his wife. is lear quited? no! he utters the most horrible curse, not excepting that of count cenci, that a father ever pronounced. incoherent threats succeed to the boilings-over of the hideous malice of a beastly mind; but a hundred knights are a hundred knights, and a threat is a threat. goneril had not fulfilled her duty to herself, to her people, had she allowed this monster of mania to go on. i appeal to the medical profession; if one doctor will an

an and apollo in favour of the latter. 321. as masters teach.49 consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50 acts vii. 36; heb. xii, 2. 337. samadhi-dak.51 ecstasy-of-meditation mail. 338. maha-meru.52 the mystic mountain of the hindus. see southey s curse of kehama. 339. gaurisankar.53 called also chomokankar, devadhunga, and everest. 341. chogo.54 the giant. this is the native name of k2; or mount godwin-auster, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the west.55 de acosta (jos) natural and moral history of the indies. alison, sir a. history of

the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it is the argument of hume, following berkeley to a place where berkeley certainly never meant to go a curious parallel fulfilment of christ s curse against peter (john xxi. the bishop demolishes the idea of a substratum of matter, and science and buddhism 87 hume follows by applying an identical process of reasoning to the phenomena of mind.1 let us consider the hindu theory. they classify the phenomena (whether well or ill matters nothing, but represent them all as pictured in, but not affecting, a certain changeless, omniscient, bliss

ALEISTER CROWLEY EQ I 1

ing thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is 18 thy temporary connection w

ns to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before h

y burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool! they are after me; my life is not safe. you have ruined me- curse you" this from the loved master, for whom she had sacrificed her soul. the second a polite note from the publisher, asking for more drawings. dazed and desperate, she picked up her portfolio, and went round to his office in bond street. he saw the leprous light of utter degradation in her eyes; a dull flush came to his face; he licked his lips. 108) the magician [translated from eliphaz levi

ety by the followers of haeckel, just as hypatia, that disciple of plato, was torn to pieces in the church of christ by followers of st. john. we have nothing to say against the men of science, we have nothing to say against the great mystics- all hail to both! but such of their followers who accepted the doctrines of either the one or the other as a dogma we here openly pronounce to be a bane, a curse, and a pestilence to mankind. why assume that only one system of ideas can be true? and when you have answered this question there will be time enough to assume that all other systems are wrong. start with a clean sheet, and write neatly and beautifully upon it, so that others can read you aright; do not start with some old palimpsest, and then scribble all over it carelessly, for then indee

l a debtor's dungeon for the poor. yet amongst those rotting bones in the "oubliette" and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "brother, god can save you. jesus is the sinner's friend. rest your head on jesus. dear, dear jesus" curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "eloi, eloi, lamma sabachthani" echoed through the gloom from the cross of agony; now jerry mcauley, that man of god, ill-clothed in cheap leeds shoddy, bobbing in a tin bethel, bellow

sp the girdle of virtue, and thou shalt be wrapped in the shroud of vice" and, when she had finished speaking, she wove from her lips around me a net-work of cloud and of flame; and in a subtle song she sang to me "in the web of my tongue hast thou been caught; in the breath of my mouth shalt thou be snared. for time shall be given unto thee wherein to seek all things; and all things shall be thy curse, and thine understanding shall be as the waves of the sea ever rolling onwards to the shore from whence they came; and when at the height of their majesty shall their pride and dominion be dashed against the rocks of doubt, and all thy glory shall become as the spume and the spray of shattered waters, blown hither and thither by the storm" then she caught me up in the web of her subtleties a

thou 207 (o my god) hast abandoned me, and cast me out, and setting a lock upon thy lips hast stopped thine ears with wax and covered thine eyes with the palms of thine hands, so that thou seest me not, nor hearest me, nor answerest unto my bitter cry. thus i am cast out from thy presence and sit alone as one lost in a desert of sand, and cry unto thee, thirsting for thee, and then deny thee and curse thee in my madness, until death stop the blasphemies of my lips with the worm and the dust of corruption, and i am set free from the horror of this slavery of sorrow. i am alone, yea! alone, sole habitant of this kingdom of desolation and misery. hell were as paradise to this solitude. o would that dragons came from out the deep and devoured me, or that lions tore me asunder for their food;

ALEISTER CROWLEY EQ I 5

must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned.7 hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one- whom, after all, it is his ambition to be- because of its simplicity and aloofness. he is tempted to "curse god and die" atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever) he has found out one of the minor arcana, and hugs it and despises those who see more than himself, or who regard things 7 and of course, if his revolt succeeds, he will acquiesce in order. the first condition of gaining a grade is to be dissatisfied wit

s not fitting to dilate. we may refer zelatores to liber vii. cap. i, liber legis cap. i, and liber 418. but this was only revealed later. at first i only had abraha, the lord of the adepts "cf" abraha-melin. 214. rvch is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have dbir, connected with dbr, adding the secret phallic power. 220. this is the number of the verses of liber legis. it represents 10 x 22, 115 "i.e" the whole of the law welded into one. hence we may be sure that the law sha

all her palest roses. victor b. neuburg. 124 the vixen "to and from n. i. l. b. w" patricia fleming threw the reins to a groom, and ran up the steps into the great house, her thin lips white with rage. lord eyre followed her heavily "i'll be down in half an hour" she laughed merrily "tell dawson to bring you a drink" then she went straight through the house, her girlish eyes the incarnation of a curse. for the third time she had failed to bring geoffrey eyre to her feet. she looked into her hat; there in the lining was the talisman that she had tested- and it had tricked her. what do i need? she thought. mut it be blood? she was a maiden of the pure english strain; brave, gay, honest, shrewd- and there was not one that guessed the inmost fire that burnt her. for she was but a child when t

ALEISTER CROWLEY EQ I 5

the drum-heads of 18 your ears, because my name is as two mountains of fornication, the breasts of a strange woman; and my father is not in them. lo! the pools of fire and torment mingled with sulphur! many are their colours, and their colour is as molten gold, when all is said. is not he one, one and alone, in whom the brightness of your countenance is as 1,728 petals of fire. also he spake the curse, folding his wings across and crying: is not the son the enemy of his father? and hath not the daughter stolen the warmth of the bed of her mother? therefore is the great curse irrevocable. therefore there is neither wisdom nor understanding nor knowledge in this house, that hangeth upon the edge of hell. thou art not 4 but 2, o thou blasphemy spoken against 1! therefore whoso worshippeth th

l of the name, and the ring of the eye? thou wilt not. 23 and i answered and said: i am a creature of earth, and ye would have me swim. and the voice said: thy fear is known; thine ignorance is known; thy weakness is known; but thou art nothing in this matter. shall the grain which is cast into the earth by the hand of the sower debate within itself, saying, am i oats or barley? bond-slave of the curse, we give nothing, we take all. be thou content. that which thou art, thou art. be content. and now the lion passeth over through the aethyr with the crowned beast upon his back, and the tail of the lion goes on instead of stopping, and on each hair of the tail is something or other- sometimes a little house, sometimes a planet, at other times a town. then there is a great plain with soldiers

ld enter therein. thus do they shut themselves off from the company of the saints. thus do they keep themselves from compassion and from understanding. accursed are they, for they shut up their blood in their heart. they keep themselves from the kisses of my mother babylon, and in their lonely fortresses they pray to the false moon. and they bind themselves together with an oath, and with a great curse. and of their malice they conspire together, and they have power, and mastery, and in their cauldrons do they brew the harsh wine of delusion, mingled with the poison of their selfishness. thus they make war upon the holy one, sending forth their delusion upon men, and upon everything that liveth. so that their false compassion is called compassion, and their 85 false understanding is called

note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now knoweth the scribe that he was wrong in holding much

n the information he sought after having long refused to answer the demon's speeches. choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. the cry of the 9th aethyr, which is called zip (the terrible curse that is the call of the thirty aethyrs sounds like a song of ecstasy and triumph; every phrase in it has a secret meaning of blessing) the shew-stone is of soft lucent white, on which the rose-cross shows a brilliant yet colourless well of light. and now the veil of the stone is rent with as clap of thunder, and i am walking upon a razor-edge of light suspended over the abyss, and before me

that have shut themselves up in fortresses of love. each plume of the peacock is full of eyes, that are at the same time 4 x 7. and for this is the number 28 reflected down into netzach; and that 28 is kaph cheth (kach, power. for she is sakti, the eternal energy of the concealed one. and it is her eternal energy that hath made this eternal change. and this explaineth the call of the aethyrs, the curse that was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake

of the spider's web, whereof the golden filaments reach to infinity. but thou that art with me in the spirit-vision art not with me by right of attainment, and thou canst not stay in this place to behold how i run and return, and who are the flies that are caught in my web. for i am the inmost guardian that is immediately before the shrine. none shall pass by me except he slay me, and this is his curse, that, having slain me, he must take my office and become the maker of illusions, the great deceiver, the setter of snares; he who baffleth even them that have understanding. for i stand on every path, and turn them aside from the truth by my words, and by my magick arts. and this is the horror that was shown by the lake that was 125 nigh unto the city of the seven hills, and this is the mys

de from the truth by my words, and by my magick arts. and this is the horror that was shown by the lake that was 125 nigh unto the city of the seven hills, and this is the mystery of the great prophets that have come unto mankind. moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attained unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from t

ALEISTER CROWLEY EQUINOX EQ I 1 2

made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little har

of death, he could not he could not. again and again he stood at the gate, and could not enter. and the violet flames of ajna triumphed over him. then brenner said:"let us take a little rest! oh irony! and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30. after five minutes rest (to the body, that is) john st. john was too exhausted on resuming his pose, which, by the way, happens to be the sign of the grade 7 4 to strive consciously. but his nature itself, forced through these days into the one channel of will towards adonai, went on struggling on its own account. later, the conscious man

, whether it be for the king's banqueting-house or for the headsman and the block? 9.45. breakfast croissant, sandwich, 2 coffees. concentrating "off" the work as well as possible. 10.10. arrived at brenner's studio. the rest has produced one luminous idea: why not end it all with destruction? say a great ritual of geburah, curses, curses, curses! john st. john ought not to have forgotten how to curse. in his early days at wastdale head people would travel miles to hear him! curse all the gods and all the demons all those things in short which go to make up john st. john. for "that" as he now knows is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will to

ALEISTER CROWLEY EQUINOX EQ I 2 2

, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untr

s of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. then youth came, and with it god's name had grown to be a curse, and the form of jesus stood forth in the gloom of golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly one summer night he broke away from the ghouls that had tormented him, casting aside the sordid conventions of life, defying the laws of his 231 land, doubting the decaying religion of his childhood, he snapped, like rotten twigs, the

f his childhood, he snapped, like rotten twigs, the worm-eaten conventionalities of the effete and hypocritical civilisation in which he had been nurtured, and sought refuge for a space in the wild and beautiful country which lies tangled like a head of tumbled hair to the north and north-west of england. here he learnt from the whispering winds and the dreamy stars that life was not altogether a curse, and that every night dies in the arms of dawn. his freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of freedom and revolt- his gauntlet of youth had been cast down, henceforth he woul

unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swart abyss. i match &c. 328 da th i am insane. my reason tumbles; the tower of my being crumbles. here all is doubt, distress, despair: there is no force in strength or prayer. if pass i may, it is by might of the momentum of my flight. i match &c. gimel (and the crossing of daleth) free from that curse, loosed from that prison; from all that ruin am i risen! pure still, the virgin moon beguiles my azure passage with her smiles. now! o what love divine redeems my death, and bathes it in her beams! what sacring transubstantiates my flesh and blood, and incarnates the quintessential pan? what shore stretches beyond this secret door? hail! o thou sevenfold star of green, thou fourfold glory- a

ALEISTER CROWLEY EQUINOX EQ I 2

y apparent; the sense is that all that negative atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to express the matter is to spell that nothing with a capital n. if the rationalist reader has had the quite super-stylite patience to read to this point, he will surely now at last throw down the book with an ethically justifiable curse. yet i beg him to believe that there is a shade of difference between me and a paradox-monger. i am not playing with words- lord knows how i wish i could! i find that they play with me- i am honestly and soberly trying to set down that which i know, that which i know better than i know anything else in the world, that which so transcends and excels all other experience that i am all on fire

on, bring back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame loftier than the stars, and set mankind on the royal road to the solution of the one great problem. scientific illuminism would have deserved its name, or mysticism would hav

e! come, mask! drive light, life, love into the deep! in vain we labour at the loathsome task not knowing if we wake or sleep; but in the end we lift the plumed casque of the dead warrior; find no chaste corpse therein, but a soft-smiling whore. xiv then i returned into myself, and took all in my arms, god's universe: crushed its black juice out, while his anger shook his dumbness pregnant with a curse. i made me ink, and in a little book i wrote one word that god himself, the adder of thought, had never heard. xv it detonated. nature, god, mankind like sulphur, nitre, charcoal, once 97 blended, in one annihilation blind were rent into a myriad of suns. yea! all the mighty fabric of a mind stood in the abyss, belching a law for "that" more awful than for "this" xvi vain was the toil. so th

ALEISTER CROWLEY EQUINOX EQ I 3 2

e on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! and i will cast thee down from thy power and place! and i will torment thee with new and terrible names! and i will blot out thy place from the universe; and thou shalt "never" rise again! so come thou forth quickly, thou mighty spirit taphthartharath, come thou forth quickly from thy abodes and retreats! come unto us, and appear before us in visible and mate

s of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee by horrible and terrible rites. and i will blot out thy place from the universe and thou shalt never rise again! so come thou forth, thou spirit of mercury, taphthartharath, come thou forth quickly, i advise and command thee. come thou forth from thy abodes and retreats. come thou fo

compelling thee unto obedience, do we rehearse before thee yet again the mighty words; the names, the sigils, and the powers of the conjurations of fearful efficacy: and learn that if thou wert under any bond or spell, or in distant lands or elsehow employed, yet nothing should enable thee to resist the power of our terrible conjuration; for if thou art disobedient and unwilling to come, we shall curse and imprecate thee most horribly by the fearful names of god the vast one; and we shall tear from thee thy rank and thy 186 power, and we shall cast thee down unto the fearful abode of the chained ones and shells, and thou shalt never rise again! wherefore make haste, o thou mighty spirit taphthartharath, and appear very visibly before us, in the magical triangle without this circle of art

rembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place thereon also his seal and character; that i may curse, condemn and utterly destroy him for his disobedience and mockery of the divine and terrible names of god the vast one [assistant magus does this] hear ye my curse, o lords of the twofold manifestation of thmaist. i have evoked the spirit taphthartharath in due form by the formulae of thoth. but he obeys not, he makes no strong manifestation. wherefore bear ye witness and give ye power unto

ce and mockery of the divine and terrible names of god the vast one [assistant magus does this] hear ye my curse, o lords of the twofold manifestation of thmaist. i have evoked the spirit taphthartharath in due form by the formulae of thoth. but he obeys not, he makes no strong manifestation. wherefore bear ye witness and give ye power unto my utter condemnation of the mocker of your mysteries. i curse and blast thee, o thou spirit taphthartharath. i curse thy life and blast thy being. i consign thee unto the lowest hell of abaddon. by the whole power of the order of the rose of ruby and the cross of gold_ for that thou hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curs

f the rose of ruby and the cross of gold_ for that thou hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of

thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast mocked his name [taking the slip of vellum and thrusting it into the magical fire] i bid thee, o sacred fire of art, by the names and powers which gave birth unto the spirit of the primal fire: i bind and conjure thee by every name of god, the vast one, that hath rule, authority and dominion over thee; that thou do spiritually burn, blast, destroy

privileges: and making him endure the most horrible tortures as of an eternal and consuming fire, so long as he shall come not at my behest! the earth shall suffocate him, for mine are its powers, and the fire shall torment him, for mine is its magic. and air shall not fan him, nor water shall cool him. but torment unspeakable, horror undying, terror unaltering, pain unendurable; the words of my curse shall be on him for ever; god shall not hear him, nor holpen him never, and the curse shall be on him for ever and ever [so soon as he shall appear, extinguish that fire with consecrated water, and cry] o, thou mighty spirit taphthartharath, forasmuch as thou art come, albeit tardily, do i revoke my magic curse, and free thee from all its bonds save only from those that bind thee here [he ha

ALEISTER CROWLEY EQUINOX EQ I 3

isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac's dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks 35 the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may p

ence that is mine. i knew my secret "all i was" i brought into the burning-glass, and all its focussed light and heat charred "all i am" the rune's complete when "all i shall be" flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me_ led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called

ch thereof. i've matter for a life's work already. 7.50. an excellent scratch dinner_ none too soon. turtle soup, potted char, yorkshire pie, stilton, burgundy. better than nothing. to- morrow the question of putrefactive changes in the limbs and their relation to the brain. 3.1. planted bacilli in left foot. will leave him to sleep. no difficulty there; the brute's as tired as i am. too tired to curse. i recited "abide with me" throughout to soothe him. some lines distinctly humorous under the circumstances. will have a smoke in the study and check through the surg. record. too dazed to realise everything, but i am assuredly an epoch. whaur's your robbie pasteur noo? 12.20. so i've been on a false trail all day! the course of the a.m. research has let right away from the "chi -hunt" the b

ALEISTER CROWLEY EQUINOX EQ I 4 2

ere is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world is sick, and not a part. conterminous with its own universe the horror of my heart! ananda vijja. 273 the angostic an agnostic is one who thinks that he knows everything. victor b. neuburg. the mantra-yoga i how should i seek to make a song for thee when all my music is to moan thy name? that long sad monotone- the same- the same- matching the mute insatiable sea that th

, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleister crowley. 276 the violinist the room was cloudy with a poisonous incense: saffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devoted to debauchery. the girl was tall and finely built, huntress-lithe. her dress, close- fitted, was of a gold-brown silk that matched, but could not rival, the coils that bound her brow- glittering and hissing like snakes. her face was greek in delicacy; but what meant such a mouth in it? the m

oor was violently shaken from the outside "come in" he said. the door was pushed open, then shut again, but no one had entered. the disciples exchange a glance of amusement; one of them said "has a lady entered" they were all made merry by that exhibition of neptunian spirit of apropos. but elph nor pistouillat, like the french southerner he was, missed the courteous element in life, and began to curse the twelve young men. he was a bad-tempered man, and a very theatrical one. he rose and walked to him who had caused them all to laugh "i know you, sir" elph nor said, purple in the face "i know you, unwholesome monkey. your father was a dealer in pork sausages and cooked ham, a trader in swine. nothing better could be expected from you than your pig- like groans" his blood was boiling alrea

a "night out" with us; and if the wrong colours go by, well, we don't pawn our breeches to buy a revolver. it it were possible for boredom to descend upon us we should not say "sucks" to it, like philpotts, but should retire into dhyana or sam dhi. you would call this "self-induced-hypophlomorphodemoniacal-auto-suggestion" well, well, never mind! we will pass the words, we don't care a "tinker's curse" about them; it is the message we look for and not the special patents act under which the wire which conveyed it to us is registered. and if i say "hocuspocus" and down come a good dinner and a pretty girl, eat the one and don't be rude to the other- or she will run away, joseph, she really will: and please, josy, don't turn to me and say: you "insufferable" fool, you are not ramano's; what

lood, and their bodies with gunpowder and loathsome diseases. in a few years all will have gone; but (say you) all will be saved, stored in our libraries and museums. but, we answer, even these in a few centuries will be dust and ashes; the very paper of this book which we are reviewing, beautiful though it be, will, like a girl's beauty, vanish before forty years are past. our inventions are our curse, they are our destruction. what was coagulated in the minds of barbarians for thousands and tens of thousands of years we shall have destroyed utterly, utterly, in as many days and nights. civilization has driven her plough over stellar and solar mythology, wantonly, and at haphazard, and in their place she has cultivated the unknowable and andrew lang! if the utilitarian progress in the nex

sun of truth. he does not perceive the ineffable glory of the universe in its whole and in each part. he has smitten at the shadow of a shadow: it falls- the world is filth. let him 347 rather new-edge his sword for a deeper analysis, and cut away the veil from the face of our mother 'sdeath, man, is there nothing we may love? he is wrong, anyway, to gibe at scripture. for, like balaam, i came to curse, and appear to be blessing him (with scarce a monitory word. and, like balaam, too, i have been reviewed by g. k. chesterton. to pass from this painful subject. let me rouse myself to a really resolute effort to denounce shaw as a niddering. aha! i have it. the man is a journalist after all. we have to thank him for semi-educating a few of our noodles, for applying the caustic of ibsen (righ

ALEISTER CROWLEY EQUINOX EQ I 4 3

praiseth the stability of fuji-yama. but, an earthquake arising, the pilgrims are swallowed up. xxvii. upon the yang-tze-kiang he contemplateth immortal change. yet, perceiving that the changes themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he conve

e glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 62 xxiii now still he holdeth argument "so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel" so, riding fast among the flowers far off, a gothic spire he spies, that like a gladiator towers its spear-sharp spl

th lurks, a leopard curled and crouched, 71 in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew. bear me" he cried "to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all 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 magi

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 be atoned thou shalt not ever rise again" 73 with firm red lips and square black beard, osiris in his strength appeared. he made the sign that saveth men on palamede the saracen 'hath hushed his conjuration grim: the curse comes back to sleep with him 'hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get voice to utter forth his groans. the very poison of his blood joins in that cry's soul-shaking flood. for many a chiliad counted well his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the

erfect knight, 76 the saint of mary- there he stayed, for out of memnon's singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. his vow forgot, his task undone, his soul whipped in god's bitter school (he moaned a mighty malison) the perfect knight? the perfect fool "now, by god's wounds" quoth he "my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea's starry plains! thou bless d jesus, foully nailed unto the cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for th

s; and (marry) if man's soul were measured by his sighs he need not linger to attain. nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so maudlin in his love that even the knaves of his own house mock at him in their merry hours "god's death" raged palamede, not wroth but irritated "laugh ye so? am i a jape for scullions" his curse came in a flaky froth. he seized a club, with blow on blow breaking the knave's unreverent sconce "thou mock the questing beast i chase, the questing beast i love 'od's wounds" then sudden from the slave there brake a cachinnation scant of grace, as if a thirty couple hounds were in his belly! knight, awake! ah! well he woke! his love an scorn grapple in death-throe at his throat "lead me aw

to girdle a goat, upon his brow the twelve-star diadem and the king's collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaeval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense "praise

ALEISTER CROWLEY EQUINOX EQ I 6 2

h desperate hope to find some solace for your wild unrest. 16 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. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and othe

s 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, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of wak

reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came down: and darkness was under his feet: at the brightnes

ALEISTER CROWLEY EQUINOX EQ I 6

but hear, jeanne! ah me! what thoughts came pricking like spurs in the flanks of a weary horse? nor heart nor clock could feel remorse, but kept their definite deadly course, jeanne! alas! for man, for his life's disaster: the clock beats fast, but a heart beats faster. 48 oh, your love was a marvellous thing, jeanne! it was dawn, it was fire, it was birth, it was spring, jeanne! but this is the curse, that it quickens its rate, lest man by love should escape from fate and win from the dust to the uncreate, jeanne! nay, we are lovers, you and i- and we must die, and our love must die! how have we striven, each of us, jeanne! to break the bars of the prison-house, jeanne! we have raged like cats in a ring of fire, driven by desire that was true desire, the hate of the lower, the love of th

ress is thinner. i can make out the banners. oh! i can see sliman's banner! laylah. let me see! let me see["she rushes to window] yes! it flows free in the good air! how fierce he fights. i cannot see him; but he must be there. yes! it moves forward now; the christians part before him like the air before an arrow. the dust swallows all up again["wailing rises without, louder and more insistent" a curse upon these fools! but for them i could hear his battle-cry. has he ever cried, and i not heard him? oh, why did the strange knight not bear me on his palfrey? i must be mad. fatma. you must be mad! laylah. bewail the dead, thou bald vulture, shaggy toothless crone, dam of perdition! there floats the banner again, above them all. the templar's banner dips; some one has cut through the staff

ALEX SANDERS THE KING OF THE WITCHES

ble ones were referred to alex 'i'1u not god/he told. them 'lean do no more than anyone of you .they agreed,toa point, but went on to itemize the times over the .years when alex's authority had been questioned, challenged and even cursed .when he had first begun making public appearances to explain witchcraft and its compatibility with other religions, he had received a formal epistle putting the curse.of the witches upon.him, it was typewritten, except for the pentacle talisman at the top and. the hebrew inscription at thebottom, and it compared him to joris karl huysmans, a french writer, who, in the last century, had turned to witchcraft and developed an obsession with his powers. later he became a devout romancatholic and exposed.the secrets of witchcraft, mostly of the black variety

and it compared him to joris karl huysmans, a french writer, who, in the last century, had turned to witchcraft and developed an obsession with his powers. later he became a devout romancatholic and exposed.the secrets of witchcraft, mostly of the black variety, in his books. modern witches believe he was cursed by his contemporaries for he died a lingering death of cancer of the palate. now the curse was being passed on to alex for daring to reveal details of the cult. at this time, alex was undergoing a period when his future would not declare itself.in either the crystal or the tarot cards. at the bottom of the epistle was a full set oftarot cards drawn in detail, with their interpretation. some of the. events prophesied at the time the letter was drawn up had indeed happened; they cou

t oftarot cards drawn in detail, with their interpretation. some of the. events prophesied at the time the letter was drawn up had indeed happened; they could not. possibly have.beenknown by even his own witches, let alone outside ones. there was no doubt that the letter was in deadly earnest and that its originators were experienced witches. their only omission feom: the traditional words of the curse, usually inscribed about. the pentacle.was the phrase 'set thou a wicked one to be ruler over him. let satan stand at his right hand' that night alex had addressed the coven meeting and, 97 to the surpriseof those present, had passed round the eighteeninch- long curse. afterwards he was invited to speak on a television programme and the interviewer asked him what he thought of the curse. sna

be ruler over him. let satan stand at his right hand' that night alex had addressed the coven meeting and, 97 to the surpriseof those present, had passed round the eighteeninch- long curse. afterwards he was invited to speak on a television programme and the interviewer asked him what he thought of the curse. snapping his.[rogers, alex replied 'let them do their worst; this is what i think of the curse' brave words, but when he later returned to his flat with maxine he could feel the evil about them. the darknessseemed to reach out for him. for days he purified it with incense and calleddown the powers with invocations and incantations. only his enormous confidence in his ability to baaish the curse and protect his wife and his covens prevented the rise of panic among his followers. eventu

ave words, but when he later returned to his flat with maxine he could feel the evil about them. the darknessseemed to reach out for him. for days he purified it with incense and calleddown the powers with invocations and incantations. only his enormous confidence in his ability to baaish the curse and protect his wife and his covens prevented the rise of panic among his followers. eventually the curse was banished and no one ever doubted alex's mastery of witchcraft again. it was plain that he was innocent ofrevealing the innermost secretsof the brotherhood and had no intention of following huysmans. the witches of his covens.realized that their leader was not going to succumb to cancer. in the end alex was persuaded to be their king. he put on the new robes. in a ceremony made up partly

ts discovered his absence and came looking for him. once home he breathed easily again. but his composure was short-lived. the next morning he received a telegram from mr g. direct to the point of rudeness, it read 'come at once or action will be taken' alex wasted no time. he wrote a letter telling the three me to leave england within a week. they must return to their homeland otherwise he would curse them ritually and, 103 13 oil au.btltroublt as well as visiting his own covens, scattered the length and breadth of the country,alex occasionally went to see those of other witches, for a copy of the book of shadows, with its appendix listing.witches and their addresses, acts as an 'open, sesame' to members everywhere. not all the 'outsiders' recognizedalex as the king ofthe witches. but the

no scourge upqn even though he would spill no blood, hiscurses would be none the .less effective. that was on wednesday. the .following saturday. he received a letter frommr g.sayingthatmr r. had died of pneumonia after a lightningillnessjasting only.twelve ho,urs. he was .to becreliiated at golders green and his eompanrons had to stay over .to.attend.even though ey 1d;ust ve believed that alex's curse had caught up with their friend, theymind. in fact alc:x. had never pronounced his curse. he-assumed that the man either had died of natural causes, or had perhaps approached some other witch who had cursed him ithout wang. in any case alex never heard from the pnests of kali again. 104 k.w.-8 los t

he couple and helped by the willingness of their victim. shortly before nine the next morning, however, the young man arrived at the hotel sober, his injuries hidden by his clothes. 106 alex explained to him what he had got himself mixed up with, and then said 'i don't usually order my witches around, but 1 am ordering you now to pack your bag and come home with us. if you don't, we shall put the curse.of the brotherhood on you and banish you from every coven in the country: the young witch refused 'i a1l1staying here with my friends' was all he would sa.y,and alex had togo home without him. at the next coven meeting, he had the unenviable task of uttering the witches' curse, which lasts fora year and a day but which can be rescinded during that time if the excommunicant asks forforgivenes

ALEXANDRIAN BOOK OF SHADOWS OCCULT

n their agony, they may not tell if they do not know. so be it ordained that no one shall tell anyone not of the craft who be of the wicca, nor give any names or where they bide, or in any way tell anything which can betray any of us to our foes. 31. 32. nor may he tell where the covendom be. 33. or the covenstead. 34. or where the meetings be. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in the hell of the christians. 35. disputes let each high priestess govern her coven with justice and love, with the help and advice of the high priest and the elders, always heeding the advice of the messenger of the gods if he cometh. 36. 37. she will heed all complaints of all brother

f the new and old covens should meet in peace and brotherly love to decide the new boundaries. 47. 48. those of the craft who dwell outside both covendoms may join either but not both. though all may, if the elders agree, meet for the great festivals if it be truly in peace and brotherly love, 49. but splitting the coven oft means strife, so for this reason these laws were made of old and may the curse of the goddess be on any who disregard them. so be it ordained. 50. grimoire if you would keep a book, let it be in your own hand of write. let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another. 51. 52. for if it be found in their hand of write, they may be taken and arraigned. 53. let each guard his own writings and de

l causes. 120. all may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none. 121. but ever let the coven debate this at length. only if all are satisfied that none may be harmed, may the art be used. 122. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be on any who breaketh this law. so be it ordained. 123 'tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling. 124. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. law of

esy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion. 129. 130. but ever say "i know not of it here, perchance there may be but afar off, i know not where" 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say "but how may many ride the air if they be not as light as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 1

137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 140. resignations 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a disadvantage to the craft. and so many a time it has happened that a high priest or a high priestess, impelled by love, hath departed with their love. that is, they left the coven

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hat

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

from the taint of superimposed authority, and there lies back of your books no esoteric principle of hierarchical authority or support, such as has produced the narrow limits of certain ecclesiastical bodies and groups, differing as widely as the catholic church, christian science, those who believe in the verbal inspiration of the scriptures, and numerous (so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you ha

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

e coming new law to be sensed by the world disciples and which is already becoming more effective in its potency, even though this will not be realised by humanity for a long while yet. it will bring into activity the work of the world groups. in the past, groups have been formed for mutual benefit, for mutual interest and study, for mutual strengthening. this has been their glory, and also their curse, for great and good though their motives may have been, yet these groups have been basically and primarily selfish, with a form of spiritual selfishness most difficult to overcome, and calling for the expression of the true discrimination to which i have earlier referred. such groups have ever been battlegrounds wherein the least able and the least integrated have been absorbed and standardi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s and disciples of either shamballa or the hierarchy. all vaunted freedom or vaunted control is but the temporary reaction of a humanity which is swept by ideas, controlled by ideals, impulsed by selfishness, impregnated by hates and yet all the time is struggling to express the higher and better qualities and to free itself from the thralldom of ancient evil, the slavery of ancient codes and the curse of ancient habits of thought and living. it is what is happening behind the scenes to mankind as a whole which is of moment; it is the unfoldment of the human consciousness which counts with the hierarchy, and that unfolds in response to the presented conditions in any country or countries. let me assure you that under the pressure of modern life, under the strain of the imposed present cond

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s usual and commonplace) and a vague interpretive reaction to an idea, we find emerging fanatics, vague idealists, sadistic enforcers of the idea as grasped, one-pointed and narrow men and women, seeking to express their interpretation of god's idea, and limited, cramped visionaries. such illusionary picturing of reality and such visionary showing forth of the idea has been both the pride and the curse of the world. it is one of the factors which has brought our modern world to its sorry pass, and it is from this misuse of the divine faculty of touching the idea and transforming it into the ideal that the world is today suffering probably inevitably. the imposition of these humanly and mentally interpreted ideas in the form of limited ideologies has had a sorry effect upon men. they need t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

to the e.s. he was neither impressed nor pleased and i cannot say that i blamed him. it was not that i meant to be derogatory in my statement for to my mind both groups are equally needed; both can serve a spiritual purpose and whether one is a probationer or a disciple one is still a spiritually oriented human being requiring training and discipline. this idea of status and position has been the curse of the t.s. and many occult groups. often have i said to the school secretaries that the fact that they have seniority in the a.s. need be no indication of spiritual development and that they may have in their group of students a beginner who is way ahead of them on the path of discipleship. why people should think that an emotional, strong feeling, sentient, perceptive person is less import

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e of energy will eventually make money, as we know it, of no moment whatsoever; money has proved itself (owing to man's limitations) a producer of evil and the sower of dissension and discontent in the world. this new released energy can prove itself a "saving force" for all mankind, releasing from poverty, ugliness, degradation, slavery and despair; it will destroy the great monopolies, take the curse out of labour, and open the door into that golden age for which all men wait. it will level all the artificial layers of modern society and liberate men from the constant anxiety and gruelling toil which have been responsible for so much disease and death. when these new and better conditions are established, then men will be free to live and move in beauty and to seek the "lighted way" sect

ANATHEMA OF ZOS

ighbor by devouring. the prophets are nauseating and should be persecuted. objects of ridicule, their deeds cannot live through their tenets. actions are the criterion, then how can ye speak other than lies? love is cursed. your desire is your god and execration. ye shall be judged or your appetite. around me i see your configuration-again a swine from the herd. a repulsive object of charity! the curse is pronounce; for ye are slime and sweat-born, homicidally reared. and again shall your fathers call to the help of women. ye vainly labor at a rotten kingdom of good and evil. i say that heaven is catholic-and none shall enter with susceptibility of either. cursed are ye who shall be persecuted for my sake. for i say i am convention entire, excessively evil, perverted and nowhere good-for y

APOCALYPSE MOSES

mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will curse me saying: eve hath not kept the commandment of god' 3 and she spake to the beast 'thou wicked beast, fearest thou not to fight with the image of god? how was thy mouth opened? how were thy teeth made strong? how didst thou not call to mind thy subjection? for long ago wast thou made subject to the image of god' 4 then the beast cried out and said: chapter 11. 1 'it is not our concern, eve

ARADIA GOSPEL OF THE WITCHES

yst return againunto thy destiny. therewith, amen! page 16 and it came to pass that diana, after her daughter had accomplished her mission or spent her timeon earth among the living (mortals, recalled her, and gave her the power that when she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.what

BANISHING THE SLAVE GODS

te a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may have anticipated that this rite of attack/curse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation o

BASIL VALENTINE TWELVE KEYS

in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything that heart can wish. he had taken to wife his own sister, euridice, who did not, however, bear him any children. this he regarded as the punishment of his sin in having wedded his own sister, twelve keys of basil valentine 68 of 95 and was instant in prayer to god both by day and by night, that the curse might be taken from him. one night, when he was buried in a deep sleep, there came to him a certain winged messenger, named phoebus, who touched his feet, which were very hot, and said: thou noble knight, since thou hast wandered through many cities and kingdoms, and suffered many things at sea, in battle, and in the lists, the heavenly father has bidden me make known to thee the following m

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

yor pa i yum srid du skyes la khyed kyi gshed por gyur. the ra which begins this redaction is difficult to decipher and thus left untranslated here; it may refer to chorwa s clan. 314 praying and 315 she jumped from a rocky crag. 316 by a friend. 317 a horse. 318 the noble one. 319 the source of lake manasarovar. 320 the dominion of dharma.r. 156 women. then, one day322 the king s army exhorted a curse.323 chorwa324 was murdered by a knife. he prayed with his misguided mind,325 "in the latter part of this eon,326 i will become a ferocious, vicious violence demon. may i become the executioner327 of all beings [304] exclaiming that, he, in an instant, at chongri zangtso328 in the western direction, was born in a red egg of blood from the collection of a fierce, malicious mind,329 from the re

s manifest. 421 "speech of all the victorious ones" epithet of buddhas. 163 amith.ba, and dorj ch (rdo rje chos)423 are emanations of avalokite.vara. hr. the body of magnificent deeds pays homage and praises the laughing horse speech of tamdrin" having expounded thus, all thought abides in reality itself [312] regarding the subject of this tantra itself, offer the magic syllables of the..kin. and curse the guardians of the doctrine. having done so, treat the seven haughty riders as your support. this is the seventh chapter, which is transmitted from the heart center tantra of the god of the violence demons, the might demon butcher, the razored one. colophon (312.2-312.3) thus ends the conceptualization of the might demon lineage of the king of the violence demons, tsiu mar,424 and the seve

BLAVATSKY H P ANTHROPOGENESIS

s, is the female principle, the womb. the "spirit of chaos and disorder" refers to the mental perturbation which it led to. it is the sensual, attractive, magnetic principle which fascinates and seduces, the ever living active element which throws the whole world into disorder, chaos, and sin. the serpent seduces the woman, but it is the latter who seduces man, and both are included in the karmic curse, though only as a natural result of a cause produced. says george smith "it is clear that the dragon is included in the curse for the fall, and that the gods (the elohim, jealous at seeing the man of clay becoming a creator in his turn, like all the animals "invoke on the head of the human race all the evils which afflict humanity. wisdom and knowledge shall injure him, he shall have family

e kabalists, and again, the "spirit (of god) that moves upon the face of the waters, in genesis. all these are identical. moreover, in genesis, ch. i, v. 2, is placed as verse 1 in the secret kabalistic texts, where it is followed by the elohim "creating the heaven and the earth" this deliberate shifting of the order of the verses was necessary for monotheistic and kabalistic purposes. jeremiah's curse against those elohim (gods) who have not created the heavens and the earth, ch. x, v. 11, shows that there were other elohim who had. ii. the "heavenly" manu-swayambhuva, who sprang from swayambhu-narayana, the "self-existent" and adam kadmon of the kabalists, and the androgyne man of genesis ch. 1 are also identical. iii. manu-swayambhuva is brahma, or the logos; and he is adam kadmon, who

species, and has no "devachan" of course. it has the seeds of all the human principles in itself, but they are latent "manual of geology" p. 302[[vol. 2, page] 197 the separation of sexes. thing of the oolitic type, while it had been altogether supplanted and replaced on the rest of the globe) now why has less change taken place in australia than elsewhere? where is the raison d'etre for such a "curse of retardation? it is simply because the nature of the environment develops pari passu with the race concerned. correspondences rule in every quarter. the survivors of those later lemurians, who escaped the destruction of their fellows when the main continent was submerged, became the ancestors of a portion of the present native tribes. being a very low sub-race, begotten originally of anima

e veil (grace[[footnote continued on next page[[vol. 2, page] 216 the secret doctrine. never realised that the cross was an evolution from the "tree and the serpent" and thus became the salvation of mankind. by this it would become the very first fundamental symbol of creative cause, applying to geometry, to numbers, to astronomy, to measure and to animal reproduction. according to the kabala the curse on man came with the formation of woman* the circle was separated from its diameter line "from the possession of the double principle in one, that is the androgyne condition, the separation of the dual principle was made, presenting two opposites, whose destiny it was, for ever after, to seek reunion into the original one condition. the curse was this, viz: that nature, impelling the search

posites, whose destiny it was, for ever after, to seek reunion into the original one condition. the curse was this, viz: that nature, impelling the search, evaded the desired result by the production of a new being, distinct from that reunion or oneness desired, by which the natural longing to recover a lost state was and is for ever being cheated. it is by this tantalizing process of a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tr

he knowledge of good and evil. is the science of tzyphon, the genius of doubt, tzy to teach, and phon, doubt. tzyphon is one of the aleim; we shall see him presently under the name of nach, the tempter (les oeloim, vol. ii, p. 218. he is now known to the symbologists under the name jehovah* this is the view taken and adopted by all the church fathers, but it is not the real esoteric teaching. the curse did not begin with the formation of either man or woman, for their separation was a natural sequence of evolution, but for breaking the law (see supra "by which (human) nature lives" not even the animal- but the misguided, sensual and vicious nature, which men, not nature, created[[vol. 2, page] 217 "mythical" monsters a reality. the ansated cross in its sexual aspect, and that the 'tree of

d seems true to life. it is the natural deduction from the dead letter text of chapter iii. of genesis. hence the allegory of prometheus, who steals the divine fire so as to allow men to proceed consciously on the path of spiritual evolution, thus transforming the most perfect of animals on earth into a potential god, and making him free to "take the kingdom of heaven by violence" hence also, the curse pronounced by zeus against prometheus, and by jehovah-il-da-baoth against his "rebellious son" satan. the cold, pure snows of the caucasian mountain and the neverdying, singeing fire and flames of an extinguishable hell. two poles, yet the same idea; the dual aspect of a refined torture: a fire producer- the personified emblem of[[phosphoros] of the astral fire and light in the anima mundi (

phosphor kein gedanke" i.e, without phosphorus no thought, burning in the fierce flames of his terrestrial passions; the conflagration fired by his thought, discerning as it now does good from evil, and yet a slave to the passions of its earthly adam; feeling the vulture of doubt and full consciousness gnawing at its heart- a prometheus indeed, because a conscious, hence a responsible entity* the curse of life is great, yet how few are those men, outside some hindu and sufi mystics, who would exchange all the tortures of conscious life, all the evils of a responsible existence, for the unconscious perfection of a passive (objectively) incorporeal being, or even the universal static inertia personified in brahma during his "night's" rest. for, to quote from an able article by one[[footnote(

BLAVATSKY H P COSMOGENESIS

he septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemi

fire, runs through them, and round them, infusing life thereinto then' sets them into motion; some one way, some the other way. they are cold, he makes them hot. they are dry, he makes them moist. they shine, he fans and cools them. thus acts fohat from one twilight to the other, during seven eternities. 5. at the fourth, the sons are told to create their images. one third refuses- two obey. the curse is pronounced; they will be born on the fourth, suffer and cause suffering; this is the first war. 6. the older wheels rotated downwards and upwards. the mother's spawn filled the whole. there were battles fought between the creators and the destroyers, and battles fought for space; the seed appearing and re-appearing continuously. 7. make thy calculations, lanoo, if thou wouldest learn the

tation in the occult world. to utter a name is not only to define a being (an entity, but to place it under and condemn it through the emission of the word (verbum, to the influence of one or more occult potencies. things are, for every one of us, that which it (the word) makes them while naming them. the word (verbum) or the speech of every man is, quite unconsciously to himself, a blessing or a curse; this is why our present ignorance about the properties or attributes of the idea as well as about the attributes and properties of matter, is often fatal to us[[footnote(s* the literal signification of the word is, among the eastern occultists of the north, a circular wind, whirlwind; but in this instance, it is a term to denote the ceaseless and eternal cosmic motion; or rather the force t

of god comes from the way of the east" says ezekiel; while jeremiah, isaiah, and the psalmist assure their readers that all the evil under the sun comes from the north and the west- which proposition, when applied to the jewish nation, sounds like an undeniable prophecy for themselves. and this accounts also for st. ambrose (on amos, ch. iv) declaring that it is precisely for that reason that "we curse the north-wind, and that during the ceremony of baptism we begin by turning towards the west (sidereal, to renounce the better him who inhabits it; after which we turn to the east" belief in the "four maharajahs- the regents of the four cardinal points- was universal and is now that of christians* who call them, after st. augustine "angelic virtues" and "spirits" when enumerated by themselve

hey are not fit forms (rupas) for us. they have to grow. they refuse to enter the chhayas (shadows or images) of their inferiors. thus had selfish feeling prevailed from the beginning, even among the gods, and they fell under the eye of the karmic lipikas" they had to suffer for it in later births. how the punishment reached the gods will be seen in the second volume- stanza vi- continued. 6. the curse is pronounced (a: they will be born in the fourth (race, suffer and cause suffering (b. this is the first war (c (a) it is a universal tradition that, before the physiological "fall" propagation of one's kind, whether human or animal, took place through the will of the creators, or of their progeny. it was the fall of spirit into generation, not the fall of mortal man. it has already been st

soteric teaching "a dhyani has to be an atma-buddhi; once the buddhi-manas breaks loose from its immortal atma of which it (buddhi) is the vehicle, atman passes into non-being, which is absolute being" this means that the purely nirvanic state is a passage of spirit back to the ideal abstraction of be-ness which has no relation to the plane on which our universe is accomplishing its cycle (b "the curse is pronounced" does not mean, in this instance, that any personal being, god, or superior spirit, pronounced it, but simply that the cause which could but create bad results had been generated, and that the effects of a karmic cause could lead the "beings" that counteracted the laws of nature, and thus impeded her legitimate progress, only to bad incarnations, hence to suffering (c "there we

he heavens and the earth (the meaning of which is) the six sephiroth of construction* over which b'raisheeth stands, all belong below. it created six (and) on these stand all things. and those depend upon the seven forms of the cranium up to the dignity of all dignities. and the second 'earth' does not come into calculation, therefore it has been said 'and from it (that earth) which underwent the curse, came it forth 'it (the earth) was without form and void; and darkness was over the face of the abyss, and the spirit of elohim. was breathing (me' racha 'phath- i.e, hovering, brooding over, moving. thirteen depend on thirteen[[footnote(s* the "builders" of the stanzas[[vol. 1, page] 375 archaic symbolism (forms) of the most worthy dignity. six thousand years hang (are referred to) in the f

venth principles in man; the spirito-psycho-physical spheres of the septenary chain, the root races, etc, etc. they all "depend upon the seven forms of the cranium" up to the highest. the "second earth "does not come into calculation" because it is no earth, but the chaos or abyss of space in which rested the paradigmatic, or model universe in ideation of the over-soul brooding over it. the term "curse" is here very misleading, for it means simply doom or destiny, or that fatality which sent it forth into the objective state. this is shown by that "earth" under the "curse" being described as "without form and void" in whose abysmal depths the "breath" of the elohim (collective logoi) produced or photographed the first divine ideation of the things to be. this process is repeated after ever

BLUE EQUINOX

.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and

y son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its own confession of the mystery of transgression; where it is wedded solemnly with the ring of space and eternity, and where the oil, the holiest breath, with its first whisper dedicateth its new life to a further death. i was cold as earth: the night had given way. one star hung bright over the church, now grey; i rose up to greet the ray that thrille

a banquet with music and dancing and all manner of gladness. it is of the greatest importance liber ci 217 that this shall be done, for thereby the inherited fear of death which is deep-seated as instinct in us will gradually be rooted out. it is a legacy from the dead on of osiris, and it is our duty to kill it in ourselves that our children and our children.s children may be born free from the curse. ninth house 35. every brother is expected to send a great part of his spare time in the study of the principles of the law and of the order, and in searching out the key to its great and manifold mysteries. 36. he should also do all in his power to spread the law, especially taking long journeys, when possible, to remote places, there to sow the seed of the law. tenth house 37. all pregnant

n .the art of both these unflinching realists. constance garnett, one presumes, undertook the hard work of translating russian as a relief from the intolerable boredom of her pinchbeck husband. thus an all-wise providence brings good from evil, for she is an excellent translator, apt to catch the spirit of a masterpiece. of course, chekhov is the russian maupassant, for every russian is under the curse of being a russian something-european. there is nothing genuinely russian in art or literature, because the russian is in the ape stage of evolution. no matter how great his genius may be, it has to be cast in the mould of that which has been already shaped. have you not seen those dalmatics covered with pearls.which no one has had the taste to match.sewn by princesses? have you not seen tho

th, or rather the goal, is symbolized as a swift and powerful stream, and the great mystery is revealed that the path itself is the goal. were the world understood ye would see it was good, a dance to a delicate measure. the seven portals 113 this is also the doctrine indicated in all the works of fra. perdurabo. you can see it in liber 418, where, as soon as a certain stage is reached, the great curse turns into an ineffable blessing. in the book of lies, too, the same idea is stated again and again, with repetition only unwearying because of the beauty and variety of the form .everything is sorrow. says the buddha. quite so, to begin with. we analyze the things we deem least sorrow, and find that by taking a long enough period, or a short enough period, we can prove them to be the most e

BOOK OF ENOCH

im and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all the righteous. and they will curse you sinners forever. 5.7] for the chosen; there will be light, joy, and peace, and they will inherit the earth. but for you, the impious, there will be a cur

thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, forever, and of vengeance on their souls. and there he will bind them forever. verily, he is, from the beginning of the world. 22.12] and thus a place has been separated for the souls of those who complain, and give information about their destruction, about when they were killed, in the days of the sinners. 22.13] thus a place has been created, for the souls of men who are not righteous, b

and ever. 41.7] and after this is the hidden, and visible, path of the moon, and it travels the course of its journey, in that place, by day and by night. one stands opposite the other, in front of the lord of spirits, and they give thanks, and sing praise, and do not rest, because their thanksgiving is like rest to them. 41.8] for the shining sun makes many revolutions; for a blessing and for a curse. and the path of the journey of the moon is for the righteous light but for the sinners; darkness. in the name of the lord, who has created a division between light and darkness, and has divided the spirits of men, and has established the spirits of the righteous, in the name of his righteousness. 41.9] for no angel hinders, and no power is able to hinder, because the judge sees them all, an

BOOK OF PLEASURE

sideratum? belief is eternal desire! desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the most merciless judge! the scorn of all your reforms or the inversion of your values! this constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelenting taskmaster? are not our bodies all smeared with its blood? has not the world ever been bloody? are not our pleasures but rest to drink the blood of slaughter? o, determined liars, ye know not yet the lie, it may be truth! the ego is desire, so everything is ultimately desired and undesirable, desire is ever a p

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ady olwen (gerald gardner's high priestess) in perth, scotland, in 1963, she gave me an outline of what a really good coven leader should be. i don't know who the author was, but this is what it said: the love of the priest and the priestess you may come to them for a few moments, then go away and do whatever you will; their love is unchanging. you may deny them to themselves or to yourself, then curse them to any who will listen; their love is unchanging. you may become the most despised of creatures, then return to them; their love is unchanging. you may become the enemy of the gods themselves, then return to them; their love is unchanging. go where you will; stay however long you will and come back to them; their love is unchanging. abuse others; abuse yourself; abuse them and come back

comfort; satisfaction. sword: penetrating and cutting; conflict. table: support; a platform for presentation. telescope: need to get closer to subject. thief: loss or fear of loss; insecurity. thunder. anger. towns: see cities. touching: the manner of touch and your feeling about it is important. touching normally represents the laying-on of hands, usually healing. on rare occasions it may mean a curse. can be comfort; security. trains: see transportation. transcendence: achieving full realization of the individual self. transformation: see transcendence. transportation: spiritual advancement. the more efficient the mode, the more effective and rapid is the advancement. the rocket would be the most rapid and the highest traveling. crawling would be among the least effective. a train is for

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

self far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on th

ution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the encl

ing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of

by peaceful action, then people power really does make a difference. there is, as ever, just one proviso: you must remember the wiccan rede, an it harm none, do what you will, and apply it rigorously. i am often asked to carry out protective spells for people who feel that they are the subject of unfair scrutiny, jealousy, anger or resentment. this may be manifest as deliberate malice, a muttered curse or a declaration of some vengeful intent. but more usually the origins are more obscure, perhaps coming from someone gossiping or lying in bed at night, fuming over an achievement or good fortune enjoyed by their supposed enemy. a whole tradition of 'evil eye' superstitions and antidotes grew out of such envy and bad wishing. if you are to help counteract this kind of bad feeling, without ca

1 september in the southern hemisphere) and the autumn equinox around 22 september (22 march in the southern hemisphere. in celtic myth these were the times when the twin gods of light and darkness fought each other for control. esbat: a monthly coven meeting traditionally held 13 times a year during each full moon. evil eye: a way of transmitting negativity to another person, not as a deliberate curse, but through feelings of envy, jealousy or resentment. evocation: the summoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ot" blares a headline "prosecutors say pair tried to have judge killed using hair, photo, hex" two brothers in tupelo are charged with conspiracy to murder a court judge. the plan, hatched in retaliation for the conviction and sentencing of one of the brothers for armed robbery, unravels when the men try to obtain a photograph and a lock of hair from the intended victim for use in a "voodoo death curse" as reported in a 1989 wall street journal, such strange occurrences can initiate public anxiety, fear, disgust, or ridicule. although we acknowledge ours as a culturally plural society, african-based supernatural practices often reach the acceptable limits of tolerance for "other" religions in the united states.[3] conjure and its associated traditions continue to be much maligned\ 153\ in

g ritual, see thaddeus turpin "religion among the negro slaves of south carolina" christian advocate 8 (january 1834: 419, 436, 437. for examples of christianized oathtaking in the west indies, see schuler "akan slave rebellions" p. 23; shirley gordan, god almighty make me free: christianity in pre-emancipation jamaica (bloomington: indiana university press, 1996, p. 98. for an example of an oath-curse by an african american christian, see charles raymond "the religious life of the negro slave" harper's new monthly magazine, august 1863, p. 824. 8. charles c. jones, religious instruction of the negroes in the united states (1842; reprint, savannah: negro universities press, 1969, p. 128. the same concerns had been raised in the aftermath of another colonial insurrection in the new york plo

ed (new york: new republic, 1926, pp. 40. 41; m. s. lea "two-head doctors" american mercury, october 1927, p. 238; daniel webster davis "conjuration" southern workman 27, no. 12 (1898: 252. see also rawick, american slave, georgia narratives vol. 13, pt. 3, black magic page 110 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 184\ p. 345, for a conjure curse by a black woman to make another "nappy and kinky headed" 46. mamie garvin fields, with karen fields, lemon swamp and other places: a carolina memoir (new york: free press, 1983, p. 117; jeanette robinson murphy "the survival of african music in america (1899, in the negro and his folklore in nineteenth-century periodicals, ed. bruce jackson (austin: university of texas press, 1967, p. 335

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

images and figures up and down about my chamber, when suddenly i heard the music of coronets, as if they were already in procession. my page jumped out of the bed as if he had been at his wit s end, and looked more like one dead than living. in what state i was then is easily imaginable, for he said, the rest are already presented to the king. i did not know what else to do but weep outright and curse my own slothfulness; yet i dressed myself, but my page was ready long before me, and ran out of the chamber to see how affairs might yet stand. but he soon returned, and brought with him this joyful news, that indeed the time was not yet, but i had only overslept my breakfast, they being unwilling to awaken me because of my age. but now it was time for me to go with him to the fountain where

COVENANT OF SAMYAZA

smos. and our daimon seed within his daughters did breed great chiefs and warriors. demiurge grew in anger, as man spoke less of him, and feared him no more, building his civilization by the knowledge we had imparted, that the gift of satanael be brought to substance. just as demiurge had cursed man, since the days of adam and eve for the acceptance of satanael's gift, so now did the tyrant again curse man, and watchers also, for the gifts of satanael and samyaza had joined to exalt man that man may live in splendour, and rejoice in his own being, apart from demiurge. a commandment went forth from demiurge against all who dealt upon earth, against nephilim, gibborim, watchers, and man, even unto the beasts of the field, all save the servile noah and his family. said demiurge "the earth sha

DAVID ICKE CHILDREN OF THE MATRIX

nd next to the car. i looked at it, astonished, but, strange, it wasn't a shock. more a confirmation, an 'i thought so, a 'you see'"17 according to the book of genesis, noah got seriously drunk on wine and collapsed in his tent. ham, his son, walked in and saw his father naked. he told his two brothers before finding a cover for his father and when noah found out he launched into a rage and put a curse on ham and his son canaan. could the big deal here be that ham saw something about noah's body that indicated he was a child of the gods? it appears that some of the hybrids this far back in history still had clear reptilian features, especially some sort of scaly skin on the chest. in the hindu classic, the mahabharata, a "demi-god" hybrid called kama was born from the union between an eart

e invention. the symbolic made literal. no matter how you seek to interpret the words, it will almost always end up as bollocks because you are trying to literally interpret texts that were bollocks to start with. only when we have a blank sheet of paper in our minds, free from this intellectual and spiritual pollution, can we possibly have the clarity to see through the game. religion has been a curse on the world, and humanity will never know freedom until this curse has been exorcised. it is the curse of ignorance, which has cast its dark shadow over thousands of years of human suppression by the anunnaki and their bloodlines. more than anything, religion has been the driving force behind humanity's suppression of itself. god save us from religion 227 sources 1 our haunted planet, pp 14

the christ conspiracy, p 167 to 169 31 ibid, p 172 32 ibid, pp 169 to 171 33 ibid, pp 173 and 174 34 ibid, p 175 35 ibid, p 174 and 175 36 packbell.net/gailk/iasius.html 37 http//www.angelfire.com/biz5/piso 38 abelard reuchlin, the true authorship of the new testament (the abelard reuchlin foundation, p.o. box 5652, kent, wa, usa, 1979) 39 the christ conspiracy 40 quoted by arthur findlay in the curse of ignorance. a history of mankind (headquarters publishing company, london, first published, 1947) 41 ibid, p 637 42 the christ conspiracy, p 71 43 the mystic shrine: an illustrated ritual of the ancient arabic order nobles of the shrine, 1975, pp 20 to 22 chapter 12 serving the dragon: the present (i) in war, the truth must be guarded by a bodyguard of lies. winston churchill f, as i have

DAVID ICKE THE BIGGEST SECRET

he tells how87the extreme end of this faith, as represented by the orthodox rabbis today, makes it areligious offence to save the life of a gentile, unless there would be unpleasantconsequences for jews not doing so. the charging of interest on loans to a fellow jew isbanned, but by talmudic law they must charge a gentile as much interest as theypossibly can. it is demanded that jews must utter a curse every time they pass a gentilecemetery and that when they pass a gentile building they must ask god to destroy it.jews are forbidden to defraud each other, but that law does not apply to the defraudingof gentiles. jewish prayers bless god for not making them gentiles and others ask thatchristians may perish immediately. a religious jew must not drink from a bottle of wineif a gentile has tou

ibid, p 1.3ibid, pp 4-5.4ibid, p 12.5ibid, p 5.6ibid, p 22.7michael howard, the occult conspiracy (destiny books, rochester, vermont, 1989, p 18.8bloodline of the holy grail, p 132.9the true authorship of the new testament, p ii.10ibid, p 14.11acts 9: 17-18.12romans 16: 11.12113the true authorship of the new testament, p 15.14ibid, p 15.15ibid, p 16.16ibid, p 15.17ibid, p 27.18arthur findlay, the curse of ignorance, a history of mankind (headquarters publishingcompany, london, first published 1947, volume i, p 549.19matthew 16:18-19.20matthewl6:23.21the occult conspiracy, p 18.22ibid.23ibid.24the curse of ignorance, volume i, p 636.25ibid, p 637.26morton smith, the book your church doesnt want you to read, p 176.27marklo:17-23.28morton smith, the secret gospel (victor gollancz, london, 197

nd (headquarters publishingcompany, london, first published 1947, volume i, p 549.19matthew 16:18-19.20matthewl6:23.21the occult conspiracy, p 18.22ibid.23ibid.24the curse of ignorance, volume i, p 636.25ibid, p 637.26morton smith, the book your church doesnt want you to read, p 176.27marklo:17-23.28morton smith, the secret gospel (victor gollancz, london, 1974).29quoted by euctace mullins in the curse of canaan (revelation books, p0 box 11105,staunton, va, p 44.30fritz springmeier, the t op 13 illuminati bloodlines (springmeier, lincoln, portland, oregon,1995, p 151.31william cooper, behold a pale horse (light t echnology publishing, p0 box 1495, sedona,arizona, usa, 1991, pp 212-213.122chapter sixrule britanniaas the religions were firmly established and controlling the masses in the fir

k,1989, p 106.3holy blood7 holy grail, p 446-447.4ibid.5ibid, p 141.6gerard de sede has produced a series of books, l or de rennes (paris 1967; la racefabuleuse (paris 1973; le vrai dossier de lenigme de rennes (vestric 1975; les templierssont parmi nous (paris 1976; and signe: rose+ croix (paris 1977).7the occult conspiracy, p 47.8ibid, p 74.9 manly r hall, the secret t eachings ofall ages.10the curse of ignorance, volume ii, p 30.11ibid, p 32.12the occult conspiracy, pp 51-52.13george c. andrews, extra-terrestrials among us (llewellyn publications, st paul, minnesota,usa, 1993, p 76.14the secret teachings of all ages, pp clxv-clxviii.15ibid.16ibid.17ibid.18the templar revelation, p 137.19the secret teachings ofall ages, p clxvi.20ibid,pclxv.21ibid,pclxvi.22lbid,pclxvi.23ibid, p clxxiv.24

.12the occult conspiracy, pp 51-52.13george c. andrews, extra-terrestrials among us (llewellyn publications, st paul, minnesota,usa, 1993, p 76.14the secret teachings of all ages, pp clxv-clxviii.15ibid.16ibid.17ibid.18the templar revelation, p 137.19the secret teachings ofall ages, p clxvi.20ibid,pclxv.21ibid,pclxvi.22lbid,pclxvi.23ibid, p clxxiv.24ibid.25ibid.26the occult conspiracy, p 17.27the curse of ignorance, volume ii, p 219.28the curse of canaan, p 44.29frederick j. pohi, prince henry sinclair- his expedition to the new world in i398 (nimbuspublishing, halifax, novia scotia, originally published 1967, p 18.30ibid.31the temple and the lodge, p 119.32ibid, p 120.17733ibid.34quoted in the curse of canaan, p 83.35lbid,p83.36lbid,p84.37 the temple and the lodge, p 187.38ibid, p 189.39

e of ignorance, volume ii, p 219.28the curse of canaan, p 44.29frederick j. pohi, prince henry sinclair- his expedition to the new world in i398 (nimbuspublishing, halifax, novia scotia, originally published 1967, p 18.30ibid.31the temple and the lodge, p 119.32ibid, p 120.17733ibid.34quoted in the curse of canaan, p 83.35lbid,p83.36lbid,p84.37 the temple and the lodge, p 187.38ibid, p 189.39 the curse of canaan, p 40.40 the templar revelation, p 139.41ibid, pp 139, 14042the occult conspiracy, p 56.43lan t. t aylor, in the minds of men- darwin and the new world order (tfe publishing,t oronto, canada, 1984, p 55. an excellent expose of the scam called science.44ibid, p 58.45ibid, p 55.46ibid, pp 59-65.47from a work called his essay in 1878.48in the minds of men, p 63.49ibid, p 29.178chapter

ne, issue 26, 1994, p 35.20ibid.21a picture of this event appears in the top 13 illuminati bloodlines, p 100.22the churchills, independent t elevision, may 1995.23quoted by a. h. m ramsey in the nameless war (omni publications, london, 1952).24congressional record, 76th congress, volume 84, no 82, pp 6597-6604.25jim keith, casebook on alternative 3 (illuminet press, lilburn, usa, 1994, p 25.26the curse of canaan, p 54.27ibid.28ibid.29ibid.30james perloff, the shadows of power: the council on foreign relations and the americandecline, p 71.238chapter twelvethe black sunso many of the strands of history related in this book can be found in the beliefs ofadolf hitler and the nazis. this is no surprise because the nazi party was the creationof a network of secret societies which had access to

ed thelevel of trauma that they must suffer. the singer, joan baez, sings a song aboutrecalling childhood abuse 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 har

DEMONIC BIBLE

n may, 2000 the aeon of lucifer began. the articles which make up the first section of the demonic bible were written at this time, immediately following his declaration of the word deitus. copies of these documents were sent to the temple of set for their consideration. he had spoken the word and, in doing so, become magus of the aeon of lucifer. with this came both the task of the magus and the curse of the magus. the task of the magus is the responsibility of making the law of the aeon and the word of the aeon known to others. the correlative to this is the curse of the magus. the curse of the magus is to be perceived by others as misguided. his first act as magus of the aeon of lucifer was to inform the temple of set that a new aeon had begun and that the aeon of set (which immediately

to the brain is through the optic nerve. mental transmissions from the brain are sent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted the "receiver" in his brain into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance or direction. many people carry around with them subconscious masochist

his brain into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance or direction. many people carry around with them subconscious masochistic tendencies, causing them to do things which will bring pain or misery upon themselves. in magical terminology, this is called a "curse. in its most severe form, the human mind becomes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual

e you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the water to ensure that all psychic influence is eliminated. once done, you will be in a "neutral" starting position from which to begin these rites. it is important that you only do th

DIABOLUS

a great dragon-beast with four legs, talon like teeth with blackened eyes. the face of this beast is the model for which has been invoked during the coven maleficia40 rites involving the ascension of power. 40 the coven which founded the order of phosphorus, renamed maleficia after the day of cain for the group, august 22nd. 37 the bible makes further reference to leviathan in job- may those who curse days curse that day, those who are ready to rouse leviathan. may its morning stars become dark; may it wait for daylight in vain and not see the first days of the dawn. leviathan is considered to being connected with azhdeha, the dragon, the very home of tiamat and some suggesting also set (who is known in lore to take the form of serpents, also connected to tiamat, the chaos dragon of the a

DION FORTUNE PSYCHIC SELF DEFENSE

ted" by psychic forces. the group-mind of a religious community is a very potent thing, and when it is disturbed by the corporate emotion of its members, the forces thus let loose are not readily dispersed. moreover, the monks, initiates of the mysteries of jesus, would not be likely to hand over their sacred places to the despoilers with any good will. it has been reported again and again that a curse rests on those who profited by the spoliation of church lands. this is too well known to require discussion in these pages. there is another fact in connection with church property, however, which may not be so well known, and that is the frequency with which psychic happenings are reported in connection with vicarages. in enquiring among friends and fellow-workers for data in connection wit

ed it in the desolation of a bleak spring day after its long winter solitude. it had charged up again, and was as formidable as anyone could wish. i should hesitate, therefore, to say that because the mummies and i have never struck sparks when we met in the british museum, that their reputation is groundless. at the time that tut-ankh-amen's tomb was being opened i said to myself, if the mummy's curse does not work in this case, i shall lose my faith in occultism. we all know how it has worked, even unto the third and fourth generation. no novelist, deriving his ideas of ancient egypt from an encyclopedia article on egyptology and some photographs, would have dared stretch the long arm of coincidence anything like as far. the egyptians attached great importance to the preservation of the

e moved in a village church yard to make room for the monument chosen to decorate the grave of a famous public man. even the people whose religious feelings were not outraged by this act of sacrilege regarded it as in shocking bad taste. yet nobody proposed to strip the graveclothes from the body of someone's wife or mother and photograph it stark naked. when it comes to the question of a mummy's curse, i am afraid that my sympathies are entirely with the mummy. the initiate is strictly counselled that he should never blaspheme the name by which another knoweth his god, for it is the same force that he himself worships represented by another symbol "the ways to god are as many as the breaths of the sons of men" says the old arab proverb. we should have enough sympathy with the struggles of

something of his own self goes into it. this is its soul, and it is like a self-steering torpedo which is set to move in a curve towards a chosen mark. or the operator, if an expert magician, may deliberately ensoul this thought-form with elemental essence, which is the raw, undifferentiated substance of life drawn from one or another of the elemental kingdoms. it is in order to do this that the curse is invoked in the name of some being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus making an artificial elemental which is endowed with an independent life of its own. if we want to know something of the efficacy of curses, we have only to consider the record of the men who were connected with the

and died in four hours. the order secrets were not betrayed. another man who had had a dispute with the same famous order, printed and published their secrets as an act of revenge. he was a man of good social position, considerable wealth and brilliant literary abilities, already making a name for himself as a writer. from that moment be began to go downhill, and came to poverty and disgrace. the curse of ahasuerus seemed to be upon him, and he was hounded from country to country, finding no abiding place. no publisher will handle his books, no paper will review them. let me finally tell of my own experiences in an astral skirmish. i wrote a series of articles on the abuses prevalent in occult fraternities, and these were published in the occult review. my writing is largely inspirational

DONALDTYSON CORONZON

was weak and imperfect- by this, humanity's tendency to sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps

note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now knoweth the scribe that he was wrong in holding much

DONALDTYSON DEMON

ate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoys god's blessings. he says he can make job curse god to his face if god removes his protection. god takes the devil up on this gentleman's wager, saying to lucifer "behold, all that he hath is in thy power; only upon himself put not forth thy hand" the events in the book of job are the result. we may gather from this fable that lucifer is not bound to hell exclusively, but is only bound not to injure those humans who are afforded the prote

DONALDTYSON EVILEYE

ists dismiss their fears. even priests and rabbis no longer realize that the terrible effects of the evil eye are quite real to those who suffer from them. shut out from the churches, the clinics, the hospitals, where are they to turn? some unscrupulous fortune-tellers deliberately try to convince clients that they have fallen victim to the evil eye. if they are successful, they offer to lift the curse for a price- a high price. so desperate are the suffers, they are eager to agree to almost anything. the fortune-teller performs a few meaningless gestures, mumbles a few words, or tells the sufferer to do some silly action, and takes the money to the bank. the sad thing is that the cure of the fortune-teller often works, because it removes the black seed implanted in the subconscious mind o

ure of the fortune-teller often works, because it removes the black seed implanted in the subconscious mind of the victim. it stands to reason that if a man can turn his own deep mind into his enemy, he can also turn it into his friend. in the same way a person can persuade himself that he is cursed because of a glance from a passing stranger, so can he persuade himself that he is cured from that curse by following the instructions of a fortune-teller. the eye of the stranger has no power. neither do the instructions of the fortune-teller. all power lies in the mind of the self-elected victim. if you believe that you are the victim of the evil eye, and are suffering misfortunes because someone has cast a hateful glance upon you, this is what you may do to cure yourself. take a piece of pap

your own name upon the back. hold it up and look at the eye for a while, and imagine the face of the person you are convinced has cast the evil eye upon you. thrust the point of the pen directly through the middle of the eye on the paper, and at the same time say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanis

DONALDTYSON WEREWOLF

etains the injury after transforming back to its human form, but its increased vitality causes it to heal much more quickly than an ordinary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf

asy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's cur

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ancients to certain classes of votive offerings, to the nets that the fisherman laid on the altar of the sea nymphs, to the mirror that lais consecrated to venus, and to offerings of vessels, garments, instruments, and various other articles. the word was also applied to the victim devoted to the infernal gods, and it is this sense that is found among jews and christians, referring either to the curse or its object. the man who is anathematized is denied communication with the faithful, and he is delivered to the demon if he dies without absolution. through the centuries the church often lavished anathemas upon those considered heretics and enemies, though many such as st. john chrysostom taught that while it was well to anathematize false doctrine, people who have strayed should be pardo

r to increase upon mr. walker from eight pounds to a demand of twenty. with our heavy expenses and small admission fees this was tantamount to driving us out altogether. both of us have succeeded after much difficulty, and fighting christian warriors with the christian arms of subtlety and vigilance, in securing other places to lecture in; and despite the fact that the press insult us, the pulpit curse us, and christians generally devote us to as complete a prophecy of what they would wish us to enjoy everlastingly as their piety can devise, we are each attracting our thousands every sunday night, and making such unmistakable marks on public opinion as will not easily be effaced again. dr. slade s advent in melbourne since last september has been productive of an immense amount of good. ho

lly obnoxious, and they consider that the very worst penalty that can befall a soul is the sight of its former surroundings. thus, it is supposed that, in the case of the wicked man, they only see their homes as if they were near them; they see their last wishes disregarded, everything upside down, their substance squandered, strangers possess the old estate; in their misery the dead man s family curse him, his children become corrupt, land is gone, the wife sees her husband tortured, the husband sees his wife stricken down with mortal disease; even friends forget, but some, perhaps, for the sake of bygone times, may stroke the coffin and let fall a tear, departing with a cold smile. in china, the ghosts which are animated by a sense of duty are frequently seen: at one time they seek to se

mayan skull shaped from rock crystal, discovered at lubaantun, british honduras, in 1927 by explorer f. a. mitchell- hedges. the skull may be anywhere from 3,600 to 12,000 years old, and is believed to have been laboriously shaped by a succession of mayan priests from a large block of pure rockcrystal by rubbing with sand. such a method might have taken many years to complete. like the so-called curse of the pharaohs, the skull is supposed to bring doom upon those who mock it. reliable observers have reported extraordinary light effects, sounds and odors, suggesting occult properties. extensive laboratory tests by the hewlett-packard company, santa clara, california, revealed that the skull had remarkable optical properties that it would be virtually impossible to duplicate with modern eq

ild the temple, which had been forbidden to his warlike father, david. this immunity was not, however, lasting; for hadad, the edomite, and regon, of zobah, became satans to solomon, after his profuse luxury had opened the way for corruption and disaffection. in all these cases, the idea is simply identical with the plain meaning of the word: a satan is an opponent, an adversary. in the elaborate curse embodied in the 109th psalm, the writer speaks of his enemies as his satans and prays that the object of his anathema may have satan standing at his right hand. the psalmist himself, in the sequel, fairly assumes the office of his enemy s satan, by enumerating his crimes and failings, and exposing them in their worst light. in the 71st psalm, enemies (v. 10) are identified with satans or adv

brugsch (1827.1894, and adolf erman (1854.1916. other renowned egyptologists included sir gaston maspero (1846.1916, sir e. a. wallis budge (1857.1934, j. h. breasted (1865.1935, and sir william flinder petrie (1853.1942. popular interest in ancient egypt rose with the discovery and excavation of the tomb of tutankhamun (d. ca. 1352 b.c.e) by lord carnarvon and howard carter (see also tutankhamun curse) modern egyptian magical practice was largely initiated by aleister crowley who in 1904 in cairo received a supposedly channeled book, the book of the law. he later proclaimed its reception as the beginning of a new era, the aeon of horus, the crowned and conquering child. since that time, ritual magicians have been poring over the western translations of egyptian texts to ferret out their m

weird and grotesque tales about the old woman. eventually throgmorton had the poor old woman dragged to his grounds, where she was subjected to torture, pins being thrust into her body to see if blood could be drawn. lady cromwell tore out a handful of the woman s hair, which she gave to mrs. throgmorton to burn as an antidote to witchcraft. suffering under these injuries the old woman invoked a curse against her torturers that was afterward remembered, although she was allowed her liberty. she suffered much persecution thereafter at the hands of the two families; every misfortune occurring among their cattle and livestock was blamed on her. eventually lady cromwell was seized with an illness that caused her death, and mother samuel was blamed. repeated efforts were made to persuade her t

including christianity, and findlay claims a common origin for all religious beliefs. he also argues for the development of christianity out of the beliefs prevailing in countries adjoining palestine during the first 300 years of the christian era. findlay s conclusion is that religious instinct originates in man s psychic structure. findlay died on july 24, 1964. sources: findley, arthur j. the curse of ignorance. 2 vols. london, 1947. an investigation of psychic phenomena. london, 1924. looking back: the autobiography of a spiritualist. london: psychic press, 1955. on the edge of the etheric. london: psychic press, 1931. the psychic stream. london, 1939. the rock of truth, or spiritualism, the coming world religion. london: rider, 1933. the unfolding universe. london, 1935. the way of l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

re percival travelled to sri lanka, this apparently oversize footprint had been venerated equally by buddhists and hindus, who ascribe it respectively to gautama, buddha, or the god siva. some believed eden represented the whole earth, which was of surprising beauty and fertility before the fall. a curious notion prevailed to a great extent among the various nations that the old world was under a curse and the earth became very barren. this view is reflected in the apostle paul s letter to the romans (8:22) where he refers to the whole of creation groaning in pain. eastern philosophies of paradise some eastern philosophies shared the idea that nature had been contaminated, and that the earth labored under some defilement. a sentiment that might have resulted from obscure traditions connect

l remained until it was broken by an antidote or exorcism. spells belong to what modern magicians call low magic, that which attempts to effect the mundane world, as opposed to high magic, which attempts to change the consciousness of the magician and bring him or her into contact with the transcendent realm. spells or enchantments can be divided into several classes (1) protective spells (2) the curse or taboo (3) spells by which a person, animal, or object is to be injured or transformed (4) spells to procure some minor end, love-spells, or the curing of persons and animals. protective spells the protective spell commonly appeared as an incantation, usually rhymed, imploring the protection of certain gods, saints, or beneficent beings, who in waking or sleeping hours would guard the spea

owed more than this. spells to keep away disease are of this class. the amulets found upon egyptian mummies and the inscriptions on gnostic gems are, for the most part, of a protective nature. the protective spell may be said to be an amulet encyclopedia of occultism& parapsychology. 5th ed. spells 1453 in words and is often found in connection with the amulet on which it is inscribed. taboos the curse or taboo may appear as (a) the word of blighting, the damaging word, or (b) the word of prohibition or restriction. the curse is of the nature of a spell, even if it is not in the shape of a definite formula. thus we have the highland scottish curses: a bad meeting to you, bad understanding to you, and a down mouth be yours, which are popular as formulas. those who had seen old women, of the

may you never see a son to follow your body to the graveyard, or a daughter to mourn your death. i have made my wish before this, and i will make it now, and there was not yet a day i did not see my wish fulfilled. curses employed by witches usually invoked a blight upon the person cursed and their flocks, herds, and crops. barrenness, too, was frequently called down upon women. a person under a curse or spell was believed in the scottish highlands to become powerless over his own volition. alive and awake but moves and acts as if asleep. curses or spells that invoked death were frequently mentioned in works that deal with medieval magic (see summons by the dying. the taboo was a word of prohibition or restriction. this is typified in the mystic expression thou shalt not. thus a number of

e others maintained he was not flesh and blood but a haunting spirit. after the death of the marquis of waterford, reports of springheeled jack continued, generated either through legend or a succession of imitators, which led to him being the central character of plays, penny-dreadful comic books, and popular thrillers. as late as 1945, a british movie was made about springheeled jack titled the curse of the wraydons, starring actor tod slaughter. the suggestion that springheeled jack might have been a creature from outer space was made in an article in flying saucer review (may.june, 1961) by j. vyner. it cited twentiethcentury reports from the united states. an earlier suggestion was made that springheeled jack might have been a kangaroo that had escaped from captivity. the numerous rep

itualist w. t. stead, declared mr. turvey is a man of truth, that his testimony is trustworthy evidence as to what is within his own knowledge, and that the witnesses letters which are held for the scrutiny of inquirers are the genuine epistles of credible witnesses. sources: turvey, vincent newton. the beginnings of seership. 1911. reprint, new hyde park, n.y: university books, 1969. tutankhamen curse on november 26, 1922, in the valley of the kings, the tomb of tutankhamen, the boy king of egypt, was discovered. after three thousand years, four burial chambers were uncovered with nearly five thousand objects of gold, alabaster, lapis lazuli, and onyx, in addition to the mummy of the king and his gold mask. these treasures have expanded modern understanding of the art, life, religion, and

of the art, life, religion, and history of ancient egypt. two men were responsible for this discovery.howard carter, a british painter-archaeologist, and george e. s. m. herbert, fifth earl of carnarvon. a few weeks after the excavation, lord carnarvon died suddenly, and this event, together with the deaths of various other individuals associated with the tutankhamen tomb, started the story of a curse of the pharaohs. one writer claimed the curse was responsible for the lives of some three dozen scientists, archaeologists, and scholars. who was tutankhamen? it has been claimed that tutankhamen was a great king because his tomb contained such treasures. others have suggested he was the pharaoh of exodus and it was his wife, ankhesenpa- aten, who found moses in the bulrushes and raised him

carter became inspector of monuments in upper egypt and nubia, employed by the antiquities service, which was then administered by the french authorities. in 1904, britain and france partitioned north africa, the french assuming control of morocco, and the british of egypt. but french rights in archaeology continued, and authorization encyclopedia of occultism& parapsychology. 5th ed. tutankhamen curse 1595 to excavate tombs required the investigator be accompanied by an inspector of antiquities and share the finds with the antiquities service on behalf of the egyptians. while carter was an inspector of monuments, he worked for several seasons excavating the valley of the kings with american millionaire theodore m. davis. after opposition from the egyptians, the french, and the newspapers

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

s is even worse. there are twelve inhabited planets in the solar system. each resident is born under the sign of the planet on which he or she is born, except for earth, whose problems stem from the fact that each person is born under a different sign. venusians and earthlings long ago were very close, sharing the first religion ever known, but the people of earth eventually became corrupt, and a curse was cast upon their planet. venusians and other space people are now reincarnating on earth; their goal is to reform the earthlings and prepare them for christ s second coming in a.d. 10,000. after sleeping overnight in a chair in one of the ship s bedrooms, thompson asked for permission to go home and pick up a camera. they did not know what a camera was. when he explained, they said he cou

FAUST

endered up my soul and sunk away! mephistopheles and yet that night, those juices brown a certain man did not drink down. faust spying is your delight, is that not so? mephistopheles omniscient am i not, yet many things i know. faust though, from the frightful frenzy reeling, a sweet, familiar tone drew me away, though what remained of childlike feeling was duped by echoes of a happier day, i now curse all that, round the soul, enfolds it with dazzling lures and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that holds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cu

cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters as possessions, as slave and plough, as child and wife! cursed too be mammon, when with treasures he stirs us on to deeds of might, when he, for lazy, idle pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on believing! and cursed be patience most of all! chorus of spirits [invisible. woe! woe! thou hast destroyed the beautiful world, with powerful fist; tis smashed, downward hurled! a demigod dashed it to bits! we re trailing the ruins on to the void, and wailing over the beauty lost and gone! mighty one midst the sons of earth, splendider build it again, build it aloft in thy brea

d is beauty? blood of youth? all that is nice and fine, in truth; however, people pass and let it be. they praise you- half with pity, though, be sure. toward gold throng all, to gold cling all, yes, all! alas, we poor! a promenade faust walking thoughtfully up and down. mephistopheles joins him. mephistopheles by every despised love! by the red-hot fires of hell! would i knew something worse, to curse by it as well! faust what is the matter? what s so badly vexing you? i ve never seen before a face that looked that way. mephistopheles off to the devil i d betake myself this day if i myself were not a devil too! faust what has gone wrong? why thus behave? it suits you well to rant and rave! mephistopheles just think, the gems for gretchen that i got, a wretched priest has bagged the lot! t

eauty under the eye of great phoebus to show thee? come, only step forth, notwithstanding, for the hideous sees he not, as his holy eye has not yet alighted on shadow. but a sorrowful adverse fate us poor mortals doth force, alas! to the unspeakable pain of eyes which the detestable, ever accursed, on beauty s lovers doth still inflict. yea, then hearken, if thou darest meet and defy us, hear the curse, hear the menace of each rebuke, out of the cursing mouths of the happy ones formed and fashioned by very gods. phorkyas old is the word, yet high and true remains the sense, that modesty and beauty never, hand in hand, pursue their way along the verdant paths of earth. deep-rooted dwells in both of them an ancient hate, that wheresoever on the way they chance to meet, each on the other turn

em out. the couple suffered scarce a jot; from fright they fell dead on the spot. a stranger, hid there, made a show of fight but he was soon laid low. but in the brief and furious fray, from embers that around us lay, the straw caught fire. it s blazing free, a funeral pyre for all the three. faust to my commands then deaf were ye? exchange i meant, not robbery. this unconsidered, savage blow, i curse it! share the curse and go! chorus the old saw says- it echoes stillto violence submit thy will! if bold and steadfast, stake thy pelf, thy house and home and- thine own self. exeunt. faust [on the balcony. the stars conceal their light and glow, the fire is sinking, flickering low; a cool wind fans it with its wings. vapour and smoke it hither brings. rash the command, too quick obeyed!what

for hell! faust ill-omened spectres, ye! thus mangle ye still the human race on thousands of occasions; indifferent days themselves entangle ye still in a vile web of mingled tribulations. it s hard, i know, from spirits to get free; the strenuous spirit-tie we cannot sever. still, worry, though it great and stealthy be, thy power i shall not acknowledge ever. worry. then learn it now. my parting curse thou lt find swift and forever thee attending. throughout their lives are mortals blind; so, faustus, be thou too at thy life s ending! she breathes on him and goes. faust [blinded] night presses round me, deep and deeper still. and yet within me beams a radiant light; what i have planned, i hasten to fulfil; only the master s word has weight and might. up from your couches, vassals, every m

s own fire!and hence your wailing, monstrous, dire, you haplessly enamoured! who, when spurned, toward your darlings keep your faces turned. i too! what draws my head in that direction? am i not sworn to its complete rejection? to see it i was once so bitterly averse! has something alien pierced me through and through? now these most charming youths i love to view. what holds me back that i can t curse!and if i let myself be fooled and baited, who henceforth fool-inchief will be? the stunning rascals whom i ve always hated, charming beyond words do they seem to me!tell me, sweet children, that i may not miss you! aren t you too of the race of lucifer? you are so fair i d truly like to kiss you; to say you come just right, i scarcely err. i feel so much at home, so natural, as though we d m

histopheles [recovering his self-possession. what s happ ning to me- like job i ve boil on boil from head to foot so that i shrink to view me, yet triumph still when i search through and through me and place my trust in my own self and kin. my noble parts are saved despite the broil; the love-spell works no deeper than the skin. now are the damned flames burned out past recall, and as is right, i curse you one and all! chorus of angels. ardours of heaven! round whom they brood, in life is given bliss with the good. laud ye together, rise to your goal; cleansed is the ether, breathe thou, o soul! they rise aloft, bearing away faust s immortal part. mephistopheles [looking around. how s this- where have they gone, i wonder? you have surprised me, young folk though you be, and flown away to h

FRATER ELIJAH ANGELS OF CHAOS

19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of form. the urge to collect and bring together. this chapter was received within the scope of 45 minutes (images& all. this chapter offers more practical uses of this particular style of magick for the educated. ii/1a: we have an automatic drawing of the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

le, our earliest parents were forbidden to eat of the tree of knowledge, but eve, seduced by the serpent, did eat and later induced the man to follow her example. who the serpents are and what the tree of knowledge is may also be determined from certain passages in the bible. we are told, for instance, that christ exhorted his disciples to be "wise as serpents and harmless as doves" the so-called curse pronounced upon eve after her confession declares that she must bear her children in sorrow and pain and that the race will die. it has always been a great stumbling block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative

sus overflowed the world, purified the etheric region of selfishness to a great extent, and gave man a better chance to draw to himself materials which will allow him to form altruistic purposes and desires. thus the age of altruism was there inaugurated. by faith in this blood, and by imitation of the christ life the sons of seth are therefore provided with a means of purging from themselves the curse of selfishness; while the sons of cain were given the emblem of the rose and the cross to teach them to work faithfully to make the molten sea, the philosopher's stone, and to find the new word which shall admit them to the kingdom, for they believe more in works than in faith. the accompanying chart shows graphically the three ages mentioned in this article (1) the first age, when each huma

FULLER J F C SECRET WISDOM OF THE QABALAH

when this mystery is vulgarized it becomes anarchy. look around: everywhere we see turmoil, strife, jealousy, fear, and greed; satan brooding over the four corners of the world and the drums of war beating nearer and nearer. behind this turmoil crouches the machine, the baphomet of the age of iron. he should have been the servant of man, yet he has become his master. he should have mitigated the curse of eden and have transformed toil and labour into leisure and contentment. why has he failed to do so? because the mysteries of physical science, having slipped the leash of secrecy, have, like maenads, coursed madly about the world. once the searchers after the mysteries of nature worked in a gloom of fear, locking away their knowledge in ciphers and cryptograms; now they stride into their

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

the god which they worshipped, we have ample proof in the old testament. it is plain that at the time of their bondage in egypt the jews had become the grossest phallic worshippers, adoring the emblems of generation, with no thought of their earlier significance as pure symbols of creative force in mortals. the fact will doubtless be remembered that, among the jews, to be barren was the greatest curse, and that the principal reward promised to the faithful was fruitfulness of body. the essence of this deity was heat or passion, and his emblem was the serpent or an upright stone. it has been observed that when this "lord" was invested with personality he was subject to all the frailties of his followers. his chief and most emphatic characteristic, however, was jealousy of other gods, and m

to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of judah openly rebelled against the worship of the "lord" at the same time declaring their allegiance to the female deity, the celestial mother, queen of heaven, is only too evident, the curse pronounced upon them by jeremiah, in the name of the lord, having little effect upon them to change their purpose "therefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all the land of egypt, saying, the lord god liveth "behold, i will w

reflection on the mysteries of life, women splendidly attired in white garments assemble and scatter flowers in honor of the great mother" the food partaken of by the devotees at these festivals was cakes, very similar in shape to those which were offered to the queen of heaven by the women of judah in the days of jeremiah, an offering which it will be remembered so displeased that prophet that a curse was pronounced upon the entire people. as the strictest secrecy prevailed among the initiated respecting these rites, the exact nature of the symbols employed at the thesmophorian festivals is not known; it is believed, however, that it was the female emblem of generation, and that this festival was held in honor of that event which from the earliest times had been prophesied by those who be

vision and surveillance. the child at baptism is dedicated to vesta, or hestia, the queen of hearths and homes, a divinity who is supposed to assist him in securing the special evidence of divine favor, namely, fruitfulness of body. among hindoos and jews, excessive reproduction was the lord's mark of favor. in india there has been a special hell provided for childless women, and with jewesses no curse was equal to barrenness. baptism, or the ceremony connected with the naming of children in christian countries, is seen to be identical with that performed in mexico among the aztecs. after the lips and bosom of the infant had been sprinkled with water, the lord was implored to "permit the holy drops to wash away the sin that was given to it before the foundation of the world, so that the ch

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ment over illustrations and over money (he never received satisfactory royalties and disputes over payment of these dragged on for many years, whichdelayedthe book for anotheryear.finally,in march1921,a newencyclopaediaoffreemasonrywas published. waite's delight at its appearance was tempered by his expectation that'thevested authorities and the diehards of dead masonry might rise up of course to curse me'(sly,p.208).and so they did.thereviewers in the scholarly masonic periodicals attacked it with a will. writing inarsquatuorcoronatorum(vol.33,1920),w. j. songhurst condemned' the arbitrary and bizarre arrangement of the subjectmatter:'tofind anyparticular subject one has to resort to a system of guess-work, the index affordingscarcelyany help; and he listed with glee waite's errors of fac

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ses up to the divinest essence we can conceive,andbeyond it. in the second order, we are still very human but not onlyappendixd129human-weareattemptingto be ultra-human, i.e, divine.ifyou enter there, you must be in thought and practice like an angel, one who has passed beyond contract worship. unless while with us you can conceive and act as both a sister and a brother at once, you will become a curse to yourself and a stumbling block unto us, unless you can forget yoursex,-bythe holy tetragrammaton i beseech you to be absent. we do not ask you to be unsexed in your private life,thatis a stage necessary only in a far advanced grade, to which few may reach, but in our order this qualification is an absolute necessity or you will get no encouragement to proceed farther than the threshold.if

GILBERT THE MAGICAL MASON

ible, and the word 'intelligence' only once,viz.,in danielxi.30 'he shall have intelligence with them; in the revised version 'he shall have regard'.thehebrew word 'tebunah' is used here, it is from the root bun, meaning 'he perceived. the word 'consciousness' does not occur, nor even the word 'conscience, inallthe old testament, except in one solitary instance, and that is in ecclesiastes x. 20 'curse not the king, no not in thy conscience; in the revised version this reads 'in thy thought. the hebrew word is bmdok, from the rootido,meaning 'he knew. the word 'mind' or 'minds' occurs forty-one times in the old testament, but in many of these instances the reference is to 'nephesh, the 'kamic passions' and not to true manasic or mental operations. so lacking is the sacred hebrew tongue in

cisions by substituted service, or to degenerate his mercy into weakness by temporary profession of abject humility.fordid anyone but really believein one tithe of the awful punishments for sin, with which even the christian church has threatened its members, there would be an end to all work, and all pleasure in our lives, and each would alone be concerned at every hour in staving off so great a curse, so terrible a doom.[a lecture to the adelphi lodge of the theosophical society. reprinted fromtheosophical siftings,vol. 5, no. 16 (1893, pp.3-15.]16.the vestiges of tetragrammatonthe 'tetragrammaton' is a symbol of the soul of the world, that is, the astral light, the great magical agent, the action of god in the universe. the creator and governor, the motive power, the guiding influence

GILBERT THE SORCERER AND HIS APPRENTICE

iesofra255hamarchis;andra beingthatpowerthatbrings good (or what he deems to be good) to the exorciser. the enemies of ra-hamarchis will be usually his own enemies. wax figuresmustbe made of these,andnotbnlyof themselves,butof their father, and mother, and children, andtheirnames also inscribed in green. on papyrus. these arethendevoted toappphiandtied round with dark hair.thenthe exorciser shall curse them, spit upon them, defile them with the left foot, and pierce them with a stone knife, after which they are to beputinto a flaming fire, andburntwith the xessan plant(ihave not been able to identify this) at sunrise, noon, or the first hour of the night225225thefigure of apophi as before directed should then beburntat the festival of the new moon.forthe use of hair in the cursing rituals

, the old man, the farmer's grandfather,it.seemswasbetrothedto a beautiful girl, but another man carried her off. whereupon the originalloverhad solemnly cursed the man who had taken her. i inquired how he had done it, and the details seemed to have been well preserved. itwasonce a month in the dark of the moon that he set up each stone walking round thrice widdershins and crying to thel:>evilto .curse and blast the man's life. he also baptized the stone in the devil's name with water from a certain spring, said to. be the haunt of evil spirits. where he got the ritual from no one knows. i believe there are some spells somewhat similiar in thegrimoire.i asked whether the curses had taken effect 'the man i was told had fallen off a roof and broken his l1eck, and the girl had died with her f

GILBERT R A THE MASONIC CAREER OF A

orrection to the text, a new encyclopaedia of freemasonry was finally published in march 1921, waite's delight at its appearance 92[92] ibid, 5 october 1902 93[93] ibid, 23 march 1903 94[94] slt, p. 207 95[95] ibid, pp. 207-8 96[96] diary, 21 may 1917 97[97] ibid, 3 july 1917 being tempered by his expectation that 'the vested authorities and the diehards of dead masonry might rise up of course to curse me'98[98. and so they did. volume 11 of the transactions of the manchester association for masonic research contains the text of waite's paper 'robert fludd and freemasonry, which he had delivered to the association in september 1921; it also contains an anonymous review of a new encyclopaedia of freemasonry. the reviewer was shocked both by waite's cavalier attitude to historical fact and b

GNOSTIC CATECHISM

orrection to the text, a new encyclopaedia of freemasonry was finally published in march 1921, waite's delight at its appearance 92[92] ibid, 5 october 1902 93[93] ibid, 23 march 1903 94[94] slt, p. 207 95[95] ibid, pp. 207-8 96[96] diary, 21 may 1917 97[97] ibid, 3 july 1917 being tempered by his expectation that 'the vested authorities and the diehards of dead masonry might rise up of course to curse me'98[98. and so they did. volume 11 of the transactions of the manchester association for masonic research contains the text of waite's paper 'robert fludd and freemasonry, which he had delivered to the association in september 1921; it also contains an anonymous review of a new encyclopaedia of freemasonry. the reviewer was shocked both by waite's cavalier attitude to historical fact and b

GOLDEN DAWN RITUALS ENOCHALL

ter tablet. als: cacodemon of earth angle of air tablet. alsh: subservient angel of earth angle of air tablet. am: amizpi, fasten. ambriol: governor of the third division of the aethyr loe(36. amd: cacodemon of earth angle of fire tablet. ameipezodi: amizpi, fasten. amgedpha: i begin anew. amipzi/ a mip zi: i fastened. amiran: yourselves. amis: end. amizpi/ am pizi: fasten, alos see amizpi. amma: curse/ cursed. amo: cacodemon of fire angle of air tablet. 6 amox: subservient angel of water angle of fire tablet, also known as amsox. amsox: angel, also known as amox. an: angel (filus filiorum lucis, associated with luna. an: name of jupiter heptagon 1. anaa: angel, also known as anvaa. anaa: kerubic angel of water angle of fire tablet. anaeem: calling angel of water angle of earth tablet. ana

GOLDEN DAWN RITUALS U3

begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of

GOLDEN DAWN RITUALS VENUSZAM16

irits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exo

GOLDEN DAWN RITUALS ZAM16

hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead

GOLDEN DAWN RITUALS ZAM22

why. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and obey my will; serve and fear me. i bind even ye to help me in the worlds of the magic of light. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the god

GOLDEN CHAIN AND THE LONELY ROAD

wise for us to speak plainly: where genuine inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powe

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

uls of unchristened lobes and tbose of men who in tbeir lifetime dealt wrongly hij the cornfield, who respected not the sacredness of landmai'ks^ unrighteous land-surveyors (swed. skiall-vrangare) may be seen hovering up and down the furrows with a long fiery pole, as if re-measuring the wrongly measured; whoso has ploughed of his neighbour's land, whoso has moved the mark-stone, on him falls the curse of wandering as a will o* wisp. hence about ploughing debatable strips, one hears the people say' ik mag niit spiiken gan* conf. deut. sag. nos. 284-5. thiele 1, 58 (see suppl. another class of spectres will prove more fruitful for our investigation: they, like the ignes fatui, include unchristened hahes, but instead of straggling singly on the earth as fires, they sweep through forest and a

' cross-roads, the parting of ways, are a trouble to frau gaude. festus sub v' pilae, effigies' says these were hung up at such places for the lares. chapter xxxii. translation^ an idea specially cliaracteristic of our mythology is that of entruckimg (removal, which, while extending to the subjects of the foregoing chapter, has a wider range besides. verwunschen (ill-wishing) is the uttering of a curse or ban, maledicere, diris devoveve, goth, fraqvipan, ohg. farwdzan, mhg. verivdzeu; as i do not find verwunschen in our older speech, i explain it simply as the opposite of wiinschen (fausta apprecari, and refrain from supposing in it a reference to the old' wunsch^ the perfection of felicity^ this banning differs from metamorphosis, inasmuch as it does not transform, but rather throws a spe

and rods, are helpful to the lifting of treasure. thus a hlaclc he-goat that has not a light hair on him is to be sought out and tied to the spot where money lies hidden, like a sacrifice to the spirit who guards it (mone's anz. 6, 305. some prescribe a hlack fowl without even the smallest white feather, else the devil breaks the lifter^s neck for him (bechst. 4, 207. enchanted money has had the curse pronounced on it, that he alone shall find it who ploughs it out with a pair of hlack cocks; one man carved himself a tiny plough for the purpose, and accomplished the lifting, reusch's samland p. 29 (see suppl. but on the hoard lie dogs, snakes, dragons to guard it, ds. no. 13. 159. schm. 2, 209. in annales corbej. ad an. 1048 (paulhni p. 386' aiunt in brunsberg magnum thesaurum absconditum

erted also in bit. 80; that they could not divide the treasure, is a highly mythic feature, which i shall illustrate further on, when i come to treat of wishing-gear. as a union with goddesses, wise-women, white-women, results in danger to heroes, so does their winning of the hoard turn to their misfortune. he that has lifted the treasure must die soon (mone's anz. 7, 51-3. because andvari laid a curse upon the ring that loki extorted from him, the same ring brought destruction upon hreismar and his sons, who insisted on having it, and upon sigui"s and brynhild, whose betrothal was accomplished by it (sn. 140. an on, name for gold is* orms be'sr' or' fafnis boeli' worm's bed, dragon's couch, who lies brooding on it, so to speak. bui turns into a worm, and lies on his gold-chests, fornm. so

sacrificed by the heathen (p. 52) was afterwards by the christians transferred to 1 appenzeller reimchr. 11. 37-9. 51. 72. 95, and senkenberg sel. 1, 46. bocks angst tind giit! er. alberus 21. bocks martor! 33. dass dicb bocks esel .scbend! 23. dass dicb box sners scbende! schreiber's freib. uik. 2, 67. durcb bocks tod! 3, 40-1. bocks lid answers to' tiiifel und sin lit' hone's anz. 8, 41. 2 'to curse one let) off the devil's'body, and the left horn off his head' garg. 232. people still say 'he'll deny one of the devil's ears off him and on again' haupt 3, 368; i.e. to curse and lie so hardily as to do the very devil's figure a damage. but what means the expression' ir lieget dom tiuvele an daz bein (roth. 3137? you swear falsely (p. 1008. vol. iii. h 996 devil. the false god? in the goat

is particularly the flying fiery dragon, who calls at the homes of his devotees, bringing them money and corn; a fiery man, a will o' wisp (superst. i, 611, and the will o' wisp was called dulgr, foe, fiend (p. 91g: all this throws no light on the origin of the word. a l, saxon and westphalian name already touched upon p. 52 in, is dros, de dros in der lielle, dross; people swear' bi'm dros/ and curse mat di de dros sla' brem. wtb. 1, 257. the hg. drus, truos, drils appears to correspond, but is only used impersonally of pestilence, ch. xxxvi. there is a host of provincialisms besides, and i can neither quote nor explain them all: in switzerland they say kujmi, kiieni, staid. 2, 142, perhaps the bold, reckless one; in ravensberg district kramherend (conf. brem. wtb. under krambeer, krambe

zlti, on. tisir, festa. devil. 1013 monsters with flasliiug teeth' sweniie si si luzent plecchen, so mahten sie ioch (eke) den tiufel screcchen' and msh. 3, 293' so luog ich hervlir^ ich moht den tiiivel ilz der helle erschrecken, swenne ich den nainen kolben uf enbur (see suppl. our common folk, when the disagreeable is suddenly brought forward, or is bound to befall them, are apt, in outcry or curse, to bring in the devil or some baneful being that does duty for him' has the devil brought you here again' platers leben p. 77' whence brings him the devil' hat dich der tiuvel har getragen' meyer and mooyer 48' hat dich der tiuvel also balde (so soon) getragen har ^27 'der tiuvel hat in dar getragen^ reinh. 1544 'der tiuvel braht in hiure her' gute frau 783. so in m. nethl' galghenere, die

our pi'overb runs: red of heard, devil's weird' rode baert duivels aert= kind' we good-naturedly pity in the words poor devil; in, the 17th cent, they still said 2^oor thunder, weise's drei erzn. pp. 14. 335; and thunder's child is synonymous with devil's child, ibid. 285. 425. the author of simplicissimus writes both teufelsgeld p. 480, and donnersgeld p. 481, in the sense of accursed pelf. the curse' zum donner' still means exactly the same as' zum teufel; and our' fahr zum teufel' answers in effect to the on' far til offins! o&inn eigi ]nc' as well as to>\k hafi gramir, iotnar' p. 991, and to' dat die de earner! hamer sla^ p. 181. to the benediction' gott wait's (god guide it' corresponds in the mouth of the vulgar the curse' des walte der teufel! der donner' nor be it forgotten, that

HAMIL THE ROSICRUCIAN SEER

wn from his high estate, cursed of god with total depravity and eternal death' c.a.-itwas in his imperfection that he sinned; and they are wrong to suppose that one act committed by the first man should so entirely change his situation. proposition5-'thatgod so loved man in his present fallen condition, that he sent his only son to die upon the cross, and thereby redeem man from the effect of the curse. this son was jesuschrist,-verygod and veryman,-andhe, together with god the father, and god the holy ghost, constitute the holytrinity-theeverlasting god' c.a.-thatisright. by his redemption the three are united,therosicrucianseer-whoare ever surounding us, and eagerly seeking to enter into rapport with man, especially those whose will is directed towards them (by circling) and whose spirit

HANDBOOK OF EGYPTIAN MYTHOLOGY

, but the deities of ancient egypt have appeared as peripheral characters in horror stories by writers such as th ophile gautier, arthur conan doyle, edgar allen poe, h. rider haggard, bram stoker, h. p. lovecraft, and sax rohmer (see egyptian myth: annotated print and nonprint resources).116 the sensational discovery of the tomb of tutankhamun in 1922 encouraged the cinema s fascination with the curse of the mummy. 117 the plot of the re- introduction 47 cent hollywood blockbuster the mummy, in which a mercenary searches for a magical golden book in a haunted city, is very close to that of the setna story. like setna, the hero has to learn that seeking the secret knowledge of the ancient egyptians can be a risky business. you have been warned. notes 1. for summaries of these and many othe

al civilization, 2 vols (london, 1987 1991. these books have contributed to a new interest in ancient egyptian history and mythology among african american writers and artists. 116. some of these stories are reprinted in c. frayling, the face of tutankhamun (london and boston, 1992. 117. the fact that most of the excavators of tutankhamun s tomb survived to old age has proved no impediment to the curse legend. for a survey of mummy movies, see a. lant, the curse of the pharaoh, or how cinema contracted egyptomania, in october 59 (1992: 86 112. 56 handbook of egyptian mythology 57 2 mythical time lines the egyptians did not think of time as moving at the same rate for all classes of beings or in all parts of the cosmos. for the dead, an hour in the presence of the sun god was said to be equ

of the infant horus was a common one in magical texts (see horus the child and serqet in deities, themes, and concepts. several spells start with isis lamenting because her child has been poisoned. the source of the poison is usually the bite of an earth-dwelling snake. 80 handbook of egyptian mythology since destroying your enemies by sending a dangerous animal after them was a standard egyptian curse, seth should probably be regarded as the instigator of the attack. in one spell, isis appeals to her mother, nut, and her father, geb, the controller of the earth snakes. in others she challenges the creator sun god to heal her innocent child. the creator sends one of his manifestations or attendant deities to drive the poison out of horus, to the great joy of isis. the metternich stela and

shu separated his children and held nut and geb permanently apart (see figure 42. nut could then give birth to the children she had already conceived. in the coffin texts, nut is described as the mother of the five epagomenal days. a late explanation of this statement is found in plutarch s book on egyptian religion. it tells how nut (whom plutarch calls rhea) was pregnant, but the sun god put a curse on her so that she could not give birth on any day of the year. the god hermes (thoth) played a board game with the moon and won enough light to make five extra days on which nut s children could be born. the five children were osiris, horus the elder, seth, isis, and nephthys. in other accounts of mythical history, there seems no permanent separation until the creator sun god ra decides to

HELENA BLAVATSKY NIGHTMARE TALES

prospect, yet thou shalt never reach it. thou shalt" the prophetess never finishes her sentence. with a terrible oath the king, crouching like a wild beast on his skin-covered seat, pounces upon her with theleap of a jaguar, and with one blow fells her to the ground. and as he lifts his sharp murderous spear the"holy one" of the sun-worshipping tribe makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and, running through the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men in the boundless field of eternity, the murderer of its offspring and ofm

rderous weapons devisedby science and civilization, blessed to success by the servants of his god. what he now dreams of arebleeding, wounded and dying men, with missing limbs and matted locks, wet and soaked through with gore. viiia hideous dream detaches itself from a group of passing visions, and alights heavily on his aching chest. thenightmare shows him men expiring on the battlefield with a curse on those who led them to their destruction.every pang in his own wasting body brings to him in dream the recollection of pangs still worse, of pangssuffered through and for him. he sees and feels the torture of the fallen millions, who die after long hours ofterrible mental and physical agony; who expire in forest and plain, in stagnant ditches by the road-side, inpools of blood under a sky

e wars are possible, for the armies are abolished. soldiers haveturned into diligent, hard-working tillers of the ground, and the whole globe echoes his song in rapturous joy.kingdoms and countries around him live like brothers. the great, the glorious hour has come at last! thatwhich he hardly dared to hope and think about in the stillness of his long, suffering nights, is now realized.the great curse is taken off, and the world stands absolved and redeemed in its regeneration. trembling with rapturous feelings, his heart overflowing with love and philanthropy, he rises to pour out afiery speech that would become historic, when suddenly he finds his body gone, or, rather, it is replaced byanother body. yes, it is no longer the tall, noble form with which he is familiar, but the body of so

shone in the sunlike silver cups full of amrita's waters [the elixir which confers immortality, now reflected the azure of theheavens- the white lotuses had become blue. then like to the sound of the vina [a species of the lute. an instrument, the invention of which is attributedto shiva] rising to the air from the depth of the waters, was heard a melodious voice which uttered thesewords and this curse "a prince who does not know how to die for his subjects is not worthy to reign over the children of the sun.he will be reborn in a race of red haired peoples, a barbarous and selfish race, and the nations which descendfrom him will have a heritage ever on the decline. it is the younger son of a mendicant ascetic who willbecome the king and reign in his stead" a murmur of approbation set in m

thing that might unsettle me in precisely similarand even stronger feelings. i have never believed, nor shall i ever believe, in a supreme being. but at thepotentialities of man, proclaimed far and wide in the east, powers so developed in some persons as to makethem virtually gods, at them i laugh no more. my whole broken life is a protest against such negation. ibelieve in such phenomena, and- i curse them, whenever they come, and by whatsoever means generated. on the death of my parents, owing to an unfortunate lawsuit, i lost the greater part of my fortune, andresolved- for the sake of those i loved best, rather than for my own- to make another for myself. myelder sister, whom i adored, had married a poor man. i accepted the offer of a rich hamburg firm and sailedfor japan as its junior

HELENA BLAVATSKY THE KEY TO THEOSOPHY

abolish the oath in courts, parliament, army and everywhere, and do as the quakers do, if you will call yourselves christians. abolish the courts themselves, for if you would follow the commandments of christ, you have to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, do good to them that hate you" for "whosoever shall break one of the least of these commandments and shall teach men so, he shall be called the least in the kingdom of heaven" and "whosoever shall say 'thou fool' shall be in danger of hell fire" and why should you judge, if you would not be judged in your turn? insist that between theosophy and the theosophical society there is no diffe

ally fades out until it is finally reabsorbed in its turn, humanity will at last be cursed no longer with artificial polarizations, but will find itself bathing in the pure colorless sunlight of eternal truth. and this will be theosophia. q. your claim is, then, that all the great religions are derived from theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors? a. precisely so. and we add that our theosophical society is the humble seed which, if watered and left to live, will finally produce the tree of knowledge of good and evil which is grafted on the tree of life eternal. for it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased

eral other meanings besides that given it by the christians. it means not only a pleading or petition, but meant, in days of old, far more an invocation and incantation. the mantra, or the rhythmically chanted prayer of the hindus, has precisely such a meaning, as the brahmins hold themselves higher than the common devas or "gods" a prayer may be an appeal or an incantation for malediction, and a curse (as in the case of two armies praying simultaneously for mutual destruction) as much as for blessing. and as the great majority of people are intensely selfish, and pray only for themselves, asking to be given their "daily bread" instead of working for it, and begging god not to lead them "into temptation" but to deliver them (the memorialists only) from evil, the result is, that prayer, as

immortal life" becomes without any transition the way into a new path of mental suffering! and yet, the columns of the banner of light, the veteran journal of the american spiritualists, are filled with messages from the dead, the "dear departed ones" who all write to say how very happy they are! is such a state of knowledge consistent with bliss? then bliss stands in such a case for the greatest curse, and orthodox damnation must be a relief in comparison to it! q. but how does your theory avoid this? how can you reconcile the theory of soul's omniscience with its blindness to that which is taking place on earth? a. because such is the law of love and mercy. during every devachanic period the ego, omniscient as it is per se, clothes itself, so to say, with the reflection of the "personali

old men and women thank you for the workhouses; or your poor for the poisonously unhealthy dwellings in which they are allowed to breed new generations of diseased, and rickety children, only to put money into the pockets of the insatiable shylocks who own houses? therefore it is that every sovereign of all those "millions" contributed by good and would-be charitable people, falls like a burning curse instead of a blessing on the poor whom it should relieve. we call this generating national karma, and terrible will be its results on the day of reckoning -ooo- theosophy for the masses q. and you think that theosophy would, by stepping in, help to remove these evils, under the practical and adverse conditions of our modern life? a. had we more money, and had not most of the theosophists to

ese driven into him by practical example and experience, as well as by direct teaching, till it is impossible to eradicate from his mind the idea that "self" the lower, personal, animal self, is the end-all, and be-all, of life. here you get the great source of all the after-misery, crime, and heartless selfishness, which you admit as much as i do. selfishness, as said over and over again, is the curse of humanity, and the prolific parent of all the evils and crimes in this life; and it is your schools which are the hotbeds of such selfishness. q. that is all very fine as generalities, but i should like a few facts, and to learn also how this can be remedied. a. very well, i will try and satisfy you. there are three great divisions of scholastic establishments, board, middle-class and publ

HINE PHIL ASPECTS OF EVOCATION

wrong, but i suppose it.s the thought that counts! at times i have become both paranoid and pissed off by the rumours i heard circulating about myself. during a particularly bad phase of feeling like this, i started working on a gossip hunter-seeker-killer servitor, whose task would be to hover around on the astral, detecting gossip and firing off a missile containing some suitably horrible runic curse. i actually got as far as .testing. this entity- firing off a .blank. missile at an unsuspecting colleague- just to see if it worked the way i wanted it to- before realising that i was going a teensy wee bit over the top about the whole thing. instead of thinking .get the bastards. i began to look at the whole issue of gossip& rumour in a new light. after all, if people are talking about you

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ching burgoyne and the hb. ofl. all the time. they told us they knew all the time it was intended to be a very big swindle, and they were ready to come down upon it at the right moment. i saved them the trouble by blowing it out of the water as i could, as soon as i knew that burgoyne was a convicted felon and that davidson upheld him. we knew the whole history of burgoyne, and that he had been a curse to every one who had employed him, a thorough deep-dyed scoundrel. we know all about him since he has been in america. he left a wife and family in england, but has married again there. the last i heard was that if he sees 2 or 3 the letters 59 men in the distance approaching his quarters he turns pale and trembles. it is supposed he has been guilty of something which puts him in mortal fear

HP LOVECRAFT A DARK LORE

before a minoan fisher meshed it in his net and sold it to swarthy merchants from nighted khem. the pharaoh nephren-ka built around it a temple with a windowless crypt, and did that which caused his name to be stricken from all monuments and records. then it slept in the ruins of that evil fane which the priests and the new pharaoh destroyed, till the delver's spade once more brought it forth to curse mankind. early in july the newspapers oddly supplement blake's entries, though in so brief and casual a way that only the diary has called general attention to their contribution. it appears that a new fear had been growing on federal hill since a stranger had entered the dreaded church. the italians whispered of unaccustomed stirrings and bumpings and scrapings in the dark windowless steepl

ard the tacit claim to reincarnation as valid- he felt must be accomplished at any cost, and he communicated this conviction to mr. ward as they sat waiting for the men to come. they were downstairs this time, for the upper parts of the house were beginning to be shunned because of a particular nauseousness which hung indefinitely about; a nauseousness which the older servants connected with some curse left by the vanished curwen portrait. at nine o'clock the three detectives presented themselves and immediately delivered all that they had to say. they had not, regrettably enough, located the brava tony gomes as they had wished, nor had they found the least trace of dr. allen's source or present whereabouts; but they had managed to unearth a considerable number of local impressions and fac

like to hear the haowlin' night arter night from the churches an' order 0' dagon hall, an' know what's doin' part o' the haowlin? haow'd ye like to hear what comes from that awful reef every may-eve an' hallowmass? hey? think the old man's crazy, eh? wal, sir, let me tell ye that ain't the wust" zadok was really screaming now, and the mad frenzy of his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes- i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin "oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin' to naow! yew jest set still an' listen to me, boy- this is what i ain't never told nobody. i says i didn't get to do

as it turned out, i did not leave quietly; but with a muffled shriek which must have disturbed, though it did not quite awake, the sleeping sentinel across the hall. that shriek, and noyes s still-unbroken snore, are the last sounds i ever heard in that morbidity-choked farmhouse beneath the black-wooded crest of haunted mountain- that focus of transcosmic horror amidst the lonely green hills and curse-muttering brooks of a spectral rustic land. it is a wonder that i did not drop flashlight, valise, and revolver in my wild scramble, but somehow i failed to lose any of these. i actually managed to get out of that room and that house without making any further noise, to drag myself and my belongings safely into the old ford in the shed, and to set that archaic vehicle in motion toward some u

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

lligence and persistence! what a facing of the incredible, just as those carven kinsmen and forbears had faced things only a little less incredible! radiates, vegetables, monstrosities, star spawn- whatever they had been, they were men! they had crossed the icy peaks on whose templed slopes they had once worshipped and roamed among the tree ferns. they had found their dead city brooding under its curse, and had read its carven latter days as we had done. they had tried to reach their living fellows in fabled depths of blackness they had never seen- and what had they found? all this flashed in unison through the thoughts of danforth and me as we looked from those headless, slime-coated shapes to the loathsome palimpsest sculptures and the diabolical dot groups of fresh slime on the wall bes

HP LOVECRAFT FROM BEYOND

s where aesthetic standards are very different. disintegration is quite painless, i assure you- but i want you to see them. i almost saw them, but i knew how to stop. you are curious? i always knew you were no scientist trembling, eh. trembling with anxiety to see the ultimate things i have discovered. why don't you move, then? tired? well, don't worry, my friend, for they are coming. look, look, curse you, look. it's just over your left shoulder" what remains to be told is very brief, and may be familiar to you from the newspaper accounts. the police heard a shot in the old tillinghast house and found us there- tillinghast dead and me unconscious they arrested me because the revolver was in my hand, but released me in three hours, after they found it was apoplexy which had finished tillin

HP LOVECRAFT HERBERT WEST REANIMATOR

e that no beast had at any time escaped from its cage. those who found the body noted a trail of blood leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was w

HP LOVECRAFT POLARIS

hall thy steps be guided to happiness, and in his dreams of beauty shall thy spirit find all that it craveth" 1998-1999 william johns last modified: 12/18/1999 18:4419polaris by h.p. lovecraft 1918 into the north window of my chamber glows the pole star with uncanny light. all through the long hellish hours of blackness it shines there. and in the autumn of the year, when the winds from the north curse and whine, and the red-leaved trees of the swamp mutter things to one another in the small hours of the morning under the horned waning moon, i sit by the casement and watch that star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks

HP LOVECRAFT THE ALCHEMIST

y aged guardian, in excluding me from the society of the peasant children whose abodes were scattered here and there upon the plains that surround the base of the hill. at that time, pierre said that this restriction was imposed upon me because my noble birth placed me above association with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse upon our line that were nightly told and magnified by the simple tenantry as they conversed in hushed accents in the glow of their cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spe

d always deemed strange, but which now became dimly terrible. the circumstance to which i allude is the early age at which all the counts of my line had met their end. whilst i had hitherto considered this but a natural attribute of a family of short-lived men, i afterward pondered long upon these premature deaths, and began to connect them with the wanderings of the old man, who often spoke of a curse which for centuries had prevented the lives of the holders of my title from much exceeding the span of thirty-two years. upon my twenty-first birthday, the aged pierre gave to me a family document which he said had for many generations been handed down from father to son, and continued by each possessor. its contents were of the most startling nature, and its perusal confirmed the gravest of

poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age than thine' spake he, when, suddenly leaping backwards into the black woods, he drew from his tunic a phial of colourless liquid which he threw into the face of his father's slayer as he disappeared behind the inky curtain of the night. the count died without utterance, and was

layer as he disappeared behind the inky curtain of the night. the count died without utterance, and was buried the next day, but little more than two and thirty years from the hour of his birth. no trace of the assassin could be found, though relentless bands of peasants scoured the neighboring woods and the meadowland around the hill. thus time and the want of a reminder dulled the memory of the curse in the minds of the late count's family, so that when godfrey, innocent cause of the whole tragedy and now bearing the title, was killed by an arrow whilst hunting at the age of thirty-two, there were no thoughts save those of grief at his demise. but when, years afterward, the next young count, robert by name, was found dead in a nearby field of no apparent cause, the peasants told in whisp

er to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house

charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard about which he had loved to wander in life. thus was i left to ponder on myself as the only human creature within the great fortress, and in my utter solitude my mind began to cease its vain protest against the impending doom, to become almost reconc

ch movement of the pendulum of the massive clock in the library told off so much of my doomed existence. at length i approached that time which i had so long viewed with apprehension. since most of my ancestors had been seized some little while before they reached the exact age of count henri at his end, i was every moment on the watch for the coming of the unknown death. in what strange form the curse should overtake me, i knew not; but i was resolved at least that it should not find me a cowardly or a passive victim. with new vigour i applied myself to my examination of the old chateau and its contents. it was upon one of the longest of all my excursions of discovery in the deserted portion of the castle, less than a week before that fatal hour which i felt must mark the utmost limit of

on i stood. at last the figure spoke in a rumbling voice that chilled me through with its dull hollowness and latent malevolence. the language in which the discourse was clothed was that debased form of latin in use amongst the more learned men of the middle ages, and made familiar to me by my prolonged researches into the works of the old alchemists and demonologists. the apparition spoke of the curse which had hovered over my house, told me of my coming end, dwelt on the wrong perpetrated by my ancestor against old michel mauvais, and gloated over the revenge of charles le sorcier. he told how young charles has escaped into the night, returning in after years to kill godfrey the heir with an arrow just as he approached the age which had been his father's at his assassination; how he had

HP LOVECRAFT THE CRAWLING CHAOS

of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the memory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the p

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

like to hear the haowlin' night arter night from the churches an' order 0' dagon hall, an' know what's doin' part o' the haowlin? haow'd ye like to hear what comes from that awful reef every may-eve an' hallowmass? hey? think the old man's crazy, eh? wal, sir, let me tell ye that ain't the wust" zadok was really screaming now, and the mad frenzy of his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes -i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin-"oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin' to naow! yew jest set still an' listen to me, boy- this is what i ain't never told nobody. i says i didn't get to do

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

r "carter--hurry! it's no use--you must go--better one than two--the slab" a pause, more clicking, then the faint voice of warren "nearly over now--don't make it harder--cover up those damned steps and run for your life--you're losing time--so long, carter--won't see you again" here warren's whisper swelled into a cry; a cry that gradually rose to a shriek fraught with all the horror of the ages "curse these hellish things--legions--my god! beat it! beat it! beat it" after that was silence. i know not how many interminable eons i sat stupefied; whispering, muttering, calling, screaming into that telephone. over and over again through those eons i whispered and muttered, called, shouted, and screamed "warren! warren! answer me--are you there" and then there came to me the crowning horror of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

my eyes, and after that he made a hasty retreat. if he had walked any faster he would have been running. but eighteen years of age and have had not one date, not even a school dance. i'm lonely. to quote my sister "you'll never get a boy friend; face the facts, you'll die an old maid" i could write a thousand pages about my feelings. my grandfather says that it's really a grand gift instead of a curse an ancestor placed on my family. by the way, she was burned in england for being a very evil witch. lisa g. this is a very interesting letter because, number one, you're eighteen and already an old maid, then, number two, you had a very evil ancestor who was a witch, yet you're writing to another evil witch for help. right there is a contradiction in what you expect to have happen from evil

d already an old maid, then, number two, you had a very evil ancestor who was a witch, yet you're writing to another evil witch for help. right there is a contradiction in what you expect to have happen from evil witches. it's obvious that you have emotional problems that may be inherited along with any possible psychic powers. you need to seek some sort of counselling. when people believe that a curse has been put upon them, it often is they who are cursing themselves. i cannot advise any charms, spells or anything except getting some psychiatric help. immediately. dear louise: you seem like such a nice, friendly person from the television. i have two questions i would like to ask you and it would be great if you could answer them for me. i was born december 8, 1947. can the "sexual seduc

INITIATION INTO HERMETICS

ect only to divine providence. if he misused his knowledge for evil deeds, it would be divine providence that would punish him, instead of fate. divine providence would give him, as it were, the cold shoulder and he would have to live on as a lonely individual forsaken in the universe. the only possibility of relying on divine providence would be lost forever, which surely would be worse than any curse. such a magician would be doomed to destruction, and he can easily realize what that would mean from the magical point of view. provided that one is proficient enough in making and becoming invisible in mental wandering, the same procedure also can be used in sending out the astral body. here as well the practice of loading the whole personality with akasa is very much in line with the loadi

INTERVIEW WITH ANDREW CHUMBLEY

ons of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to m

cerous mentality. the major body of crooked path teachings is contained in the draconian grimoire and in this form will be published in due course of time. in a general sense, crooked path or via tortuosa implies the deviating continuum of gnosis, the lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the ma

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

thods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why this god had (then as now) a remanifestation, and why he

use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth century. what i wish to do in this book is examine the papyri and tablets, the egyptian contribution to the p

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gate

ISIS UNVEILED

lism, the christian world is warned to turn to the divine 'mira- cles' of lourdes. meanwhile the ecclesiastical authorities utilise their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. so, acting under orders, the clei^ hurl dramatic, if not very impressive anathemas from every catholic diocese; threaten right and left; excommunicate and curse. per- ceiving, finally, that her thunderbolts directed even against crowned digitizecoy google examples of papal vmjperation 7 heads fall about as harmlessly as the jovian lightnings of offenbach's cakkaa, borne turns about in powerless fury against the victimized jtrotigh of the emperor of russia the unfortimate bulgarians and servians. undisturbed by evidence and sarcasm, unbaffled by proo

f garb, dyed to escape detection" the christian clergy are in like manner attired in the cast-off garb of the htatken priesthood; acting diametrically in opposition to their gotta moral precepts, but nevertheless sitting in judgment over the whole worid. when dying on the cross, the martyred man of sorrows forgave his enemies. his last wonis were a prayer in their behalf. he tau^t his disdptes to curse not, but to bless, even their foes. but the hdrs of 11. a.sapolcgg. 1 1 7, 9. digitizecoy google ca-raouc blaspheuy against heaven 9 st. peter, the adf-constituted representatives on earth of that same meek jesus, unhesitatingly curse whoever resists their despotic will. besides, was not the 'son' long since crowded by them into the background? hey make thar obeisance only to the dowager mot

witches, diviners, such as occasioned digitizecoy google si isis unveiled death by msgica) operatioas, and vho practised fortune-telling by the holy-book lots; and the joint complaint of the clergy against de gar- lande, their bishop at orleans, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, wh

ns of people. the recent bulgarian atrocnties are but the natural outgrowth of the triumph of cyril and the mariolaters. the cruel, crafty politidan, the plotting monk, glorified by ecclesias- tical history with the aureole of a martyred saint; the despoiled philo' aophers, the neo-platonists, and the gnostics, daily anathematized by the church all over the world for long and dreary centmiea; the curse of the unconcerned deity hom-ly invoked on the magian rites and theurgic' practice, and the christian clergy themselves using lorcery for ages; hypatia, the glorious maiden-philosopher, torn to pieces by the christian mob; and such as catherine de m dicis, lucrezia borgia, joanna of naples, and the isabellas of spain, presented to the world as the faithful daughters of the church, some even

ing more closely to our parent spirit; abuse of it is sorcery, witchcraft, woca: ma^c. between the two is placed natu- ral 'mediumship; a soul clothed with imperfect matter, a ready agent for ^ther the one or the other, and utterly dependent on its surroundings of life, constitutional heredity physical as well as mental and on the nature of the 'spirits' it attracts around itself. a blessing or a curse, as fate will have it, unless the medium is purified of earthly dross. the reason why in every age so little has been generally known of the mysteries of initiation is twofold. the first has already been explained by more than one author, and lies in the terrible penalty following the least tndistaction. the second is due to the superhuman difficulties and even dangers which the daring candi

od "ye have heard" he tells us "that it hath been said. an eye for an eye, and a tooth for a tooth: but/ say unto you. that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. ye have heard that it hath been said [by the same 'lord god' on sinai, thou shalt love thy neighbor, and hate thine enemy. but/ aay unto you. love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (matthew v, 38-44. and now, open manu and read "resignation, the action of rendering good for eml, temperance, pro- bity, purity, repression of the senses, the knowledge of the sdetrat [the holy books, that of the supreme soul, truthfulness, abstinence from anger such are the ten virtues in wh

or of nature, like sophia- achamoth, who is made by the gnostics the mediatrix between the great digitizecoy google 174 isis dnveilra> cause and matter, as cfaiistos is the mediator between him [the great cause] aud spiritual humanity. this brfthmano- gnostic tenet is more logictd, and more consistent with the allegoiy of genesu and the fall of man. when god curses the first couple. he is made to curse also the earth and everything that is on it. the new tesiamerd gives us a redeemer for the first sin of mankind, which was punished for having sinned; but there is not a word said about a savior who would take away the unmerited curse from the earth and the animals, which had never sinned at all. thus the gnostic allegory shows a greater sense of both justice and logic than the christian. in

f an ambitious clergy, yet in practical works his buddhism is far more christ-like in deed and spirit than the average life of our christian priests and ministers. the fact alone that his religion com- mands him to "honor his own faith, but never slander that of other people* is su scient. it places the buddhist lama immeasurably higher than any priest or clergyman who deems it his sacred duty to curse the 'heathen' to his face, and sentence him and his religion to 'eternal damnation' cbristiaaity becomes every day more and more a religion of pure emotionalism. the doctrine of buddha is entirely based on practical works. a general love of all beings, human and animal, is its nucleus. a man who knows that unless he toils for himself he has to starve, and understands that he has no scapegoat

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

any parts of the world, particularly in phoenicia, and in the colonies derived from thence into africa and other places. in the intensity of their minds, children were sacrificed by their parents, as being the best and dearest oblation that could be made, and the strongest arguments that nothing ought to be withheld from god. this was expiation for that sad result, the consequence of the original curse, issuing from the fatal curiosity concerning the bitter fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemn

of god's mercy, finding god, at this time, non patrem sed tyrannum, not a father, but a tyrant: and overcame despair by despair; death by death; hell by hell; and satan by satan (ferus in matth. 27: suffered actually all the torments of hell for our redemption, and descended into the heaviest that hell could yield; endured the torments of hell, the second death, abjection from god, and was made a curse; that is, had the bitter anguish of god s wrath in his soul and body, which is the fire that shall never be quenched. faith and doctrine (thomas rogers, london, 1629. jacob behmen produces some of these most stringent and dark shades in his profound mysticism although essentially christian. note. it is a great mistake to suppose that any of the egyptian hieroglyphics tell the stories of thei

on, not by short snatches, as it were, but as out of the great cup of the centuries. he was to be the spectator of nature not nature his spectator. the real objects of the adepts were, in truth, to remain no longer slaves to those things supposed to be necessities, but, by the assistance of heaven, to remove back to heaven s original intention; to rise superior to the consequences of the original curse, and to tread under foot, in vindicating the purpose of god, that mortal (however seductive, sexual, distinctive degradation entailing dissolution, heired from adam, or from the first transgressor. that poverty and celibacy (under certain limitations) must be the obligations of the true brothers of the r. c. will at once be seen from the above reasons, however wild and mistaken barely even c

nctive degradation entailing dissolution, heired from adam, or from the first transgressor. that poverty and celibacy (under certain limitations) must be the obligations of the true brothers of the r. c. will at once be seen from the above reasons, however wild and mistaken barely even comprehensible. this is the real original reason for the monastic state defying and denying nature. the original curse was entailed upon mankind by eating of the fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe. what that tree was, and what are its votive, idolatrous (in the bad sense) symbols in the old world and in the new, we think we have abundantly shown-at least, in the occult, shadowy idea. why, supposing that the alchemists ever possessed the power of uni

ary roman religious solemnities (february of the fishes. at these it was the custom of the runners to flog bystanders, particularly women) with thongs or cords; which were probably intended to be the racers own girdles. julius c sar, mark antony, and calphurnia form a group illustrative of this meaning. thus shakspeare' our elders say, the barren, touched in this holy chase, shake off the sterile curse" julius c sar, act. i. sc. 2. is this the origin of the custom of the people pelting or flogging each other at the italian carnivals? it seems highly probable. the carnivals occur at the same time as these roman lupercalia. many early norman mouldings exhibit various examples of the cable. thongs, ties, and network are seen to bind all the significant figures in the early english and irish c

winning death as its punishment. this is of course obscure, because it is a part of the secret, unwritten cabala, never spoken in direct words never referred to except in parable. in the views of the refining gnostics, woman is the accidental unknowing obtrusion upon the universal design. the ideal woman (as ideal virgin) is spiritually free (because of her nothingness except possessed) from the curse and corruption of things material. from these ideas came the powers superstitiously imagined to be possible in the virgin state, and capable of being exercised by virgin woman. all the marks and forms connected with these proscribed letters s and z have, on their material and worldly side, the character of charms, sigils, and talismans, in the evil sense, or dark sense. they were supposed to

JESSUP MK THE CASE FOR THE UFO

many many times. more often than is recorded. ulysses& crew believed suffered same fate. nes3 "wanderings thus were pure invention. it is well-known sea lore that ships develop a kind of spiritual or psychic entity, or personality, like people, and the strange tale of the marie celeste illustrates this as few other histories can. after reading the whole story, it cannot be denied that a malignant curse enshrouded this unhappy vessel. the dramatic disappearance of her crew is vital to our present theme, but it is only one incident in the strange experiences of the brigantine. the following account by henry s. galus is from fate (vol. x, no. 8: marie celeste had an extra compass in captains cabin. on the afternoon of december 4, 1872, the british brigantine, dei gratia, made a queer discover

KETAB E SIYAH

surper guarded himself ever against the brothers that he had used to wreak his own perfidy. days and years drew on as nothing to eternal heaven and mankind waxed and ever waxed, and heaven waned. michael still conceived of no contrivance to quell their defiant spirits nor by which to impose once more upon his brothers that authority that had once reigned absolute. 207 not for the last time did he curse his greed "better" spoke the angel-prince in his troubled mind "to rule as second than to be betrayed as first. that i had never moved my hand against him that ruled me for, so doing, i have moved my hand against myself. well have i taught my brothers how to betray a brother and what they have done once they will do again. opposing the authority of bright satan i have destroyed my own and no

his greed "better" spoke the angel-prince in his troubled mind "to rule as second than to be betrayed as first. that i had never moved my hand against him that ruled me for, so doing, i have moved my hand against myself. well have i taught my brothers how to betray a brother and what they have done once they will do again. opposing the authority of bright satan i have destroyed my own and now his curse does work against me. o that i despised him once for the authority that he held over me i despise him twice over now for what i won from him, an inheritance of woe and unsleeping guard. most accursed is satanael who has so contaminated what i won. well he knew its properties that he made no defence but with a willing smile handed to me what was his, a terrible destruction that falls upon me

e if you will it but you inherit but your own crime. sorry is the ruler of a realm of traitors. heaven's left hand betrays its right hand, satan well knew the fate of this empire, this high estate, it is full of vipers that sting themselves. well what is mine i shall rule whilst it is yet mine and hold while i have yet strength to hold it and, when all my strength is faded, i shall both bless and curse him that would win my burden and the true laughter, at the end of things, shall be michael's as it was satan's who wreaked upon me that which i shall wreak. thus does michael resolve. thus shall it be. thus am i consoled in my wretchedness" thus michael watched his dominion from his tower, watched himself by his thousand guards, guarding 208 him against those without and within, bound by spe

revile the inconstant shedim and, without their aid, shall noah find prosperity for they have availed me not. hear me then in deep chadel, satan, noah does stand as your adversary and i shall oppose you and those you love with all the strength that i have and undo all your deeds on earth. hear thus the will of noah" so was noah seduced by hatred for all that he had lost that he would hold and did curse me for his troubles though i caused them not. as the caravan was lost to noah's sight a voice behind him rang out, beautiful and bright, like the trumpet yet endowed with most august majesty. turning he perceived, arrayed in robes of white, resplendent in a crown of gold chief of all the elohim, michael. thus did the prince of heaven achieve by fortune that which was won not by device. thus

o his master the undoing of his traitor's plans. then he rose once more and adverted his eyes once more to the throne of god. now, upon the ancient archon's face, was writ a smile where all had been woe. for in this gift of fortune he perceived a way by which he might yet prevail and thwart my plans and fate, yet preserving his dominion over all though little did he deserve such an end. o forever curse the name of noah who made open such a path to heaven that such butchery might be done. now spoke adonai yahweh to his son, voicing with new strength his words and with new hope within his shrivelled soul "michael, dearest of my sons, well indeed have you served me in this thing and you have earned new favour. well is it indeed that i have a son such as you in these times that can produce fro

e birth of gabriel's monstrous son, doomed to doom the nephilim and enfold in darkness the earth. thus beneath the omen of the fallen star in the town of bethlehem was the child born. gabriel's son came forth from mary and his eyes burned with a savage fire. apparent to all was his elohim blood. bloodied, long and tormented was that birth as though very world resisted a child that bore so great a curse, a child born of tainted love. no infants wail came from those new lips nor sought they the mother's breast but even the first breath drawn inwards was expired as speech intelligent and those that heard, mother and her consort, were at once dismayed and amazed 326 that a new-born child should speak with the tongue of full grown men. so did the child speak "behold this wondrous sign and know

commend my soul" and gladly did i take it to me. blessed is he that sleeps within the earth that he is reborn through me and lives eternal by his nobility. yet not all found peace upon that day and one voice cried out in wrath to see him that was his son suffer so upon the cross. thus stood gabriel at golgotha, unseen, even as was taken down the body of his one son amongst my multitudes, and this curse did he roar that it resounded betwixt earth and heaven "what have you done, you jews? you know not, in truth, both of the deed that you have wrought and what consequence it shall have for you. you have slain my son that which in all the world i loved. now is there but hatred in me and you are in full possession of it. 353 hear me then, children of isaac, and tremble at my words for you. once

consequence it shall have for you. you have slain my son that which in all the world i loved. now is there but hatred in me and you are in full possession of it. 353 hear me then, children of isaac, and tremble at my words for you. once had you called yourself the chosen, the chosen people of adonai yahweh. the days shall come when this is most ironic and you shall renounce that hubris. you shall curse abraham for isaac's birth. even the condemned shall be less wretched. these walls of shalem shall i tear down and crush to dust your temple. you shall be scattered across the earth and you shall be as leaves upon the wind. nowhere will you find a refuge from my wrath. the days that fathers abided in egypt and were made slaves to the pharaoh shall seem most blessed to you. never shall there b

KNOWLEDGE LECTURE ONE

thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art mistress of splendour. they are destroyed who barred the way. the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a journey from the barren wilderness of earth, to the glorious land which lies beyond

L 001

darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak

of practicus (which reflecteth mercury into the lowest world) in liber xxvii "here is nothing under its three forms" 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and again woe, woe, woe unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be seal tcopyright (c) ordo templi orientis o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must acc

LAITMAN M KABBALAH REVEALED

flew, mad cow, and of course, the old standbys: cancer, cardiovascular diseases, and diabetes. there are many more we can mention here, but by now you ve probably gotten the point. even though some of these health problems aren t new, they are mentioned here because they are rapidly spreading around the globe. 126 kabbalah revealed conclusion: an ancient chinese proverb says that when you want to curse someone, say, may you live in interesting times. our time is indeed very interesting; but it is not a curse. it is as the book of zohar promised xthe darkness before the dawn. now, let s see if there s a solution. a brave new world in four steps it takes only four steps to change the world: 1. acknowledge the crisis; 2. discover why it exists; 3. determine the best solution; 4. design a plan

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ach it- 98- once they have attained the spiritual, which is the purpose of creation, people will experience the pleasure that the creator prepared for them. for this reason, those who wish to advance spiritually do not consider the suffering the ego brings as punishment, but only as evidence of the creator s good will to help them. therefore, they view their suffering as a blessing, rather than a curse. only after having achieved the spiritual will they understand what it really is and what pleasures are found in it. until then, they will only suffer from the lack of it. the difference between the material and the spiritual is that our lack of material pleasures causes us to suffer, while our lack of spiritual pleasures does not. therefore, in order to bring us spiritual pleasures, the cre

LAITMAN M THE KABBALAH EXPERIENCE

and strangers and relatives. i tried to fight the craving to know the purpose of my life, and i couldn t picture a day when i could get up in the morning without asking the t h e k a b b a l a h e x p e r i e n c e 96 same haunting question over and over again. i couldn t imagine a peaceful, thoughtless day, where i could sit down quietly and enjoy my life k if there s no cure for it, it s like a curse. but the cure exists. if you feel that question burning in your gut, leaving you restless, you might be losing precious time listening to the advice of others and living by their reason, because ultimately you ll go back to what your soul craves. a person learns from his soul, so listen to yourself and you ll know what it is you want. if you can rise above the level of those who advise again

to feel the providence of the creator only as good, then it is an egoistic approach for me. instead, we should pray and ask for the correction of our attributes, so that we can feel the deeds of the creator positively, as they were sent to us, as good mercy. this way, we will be corrected before there is a need for the creator to send us an unpleasant form of correction. a c u r s e q: what is a curse? a: kabbalah is man s personal way to attain the creator. therefore, there is no worse situation than the sensation of detachment from the creator. thus, a state of lack of thoughts of the creator is regarded as a curse. but evil thoughts (thoughts that oppose the creator) are not considered a curse, because they still maintain contact with the creator, a situation that is better than not ha

with the creator, a situation that is better than not having any contact with him. the purpose of kabbalah (heb. reception, which is only giving, is opposite to those who think only of themselves. as a result of that, all the terms of kabbalah bear an opposite meaning to the ones we have in this world. we tend to materialize spiritual concepts and relate them to ourselves. thus, we interpret the curse as something that goes against us and not against the creator. q: is there a curse in the corporeal world? a: perhaps you are asking about the evil eye, and the answer is: yes, it exists. in the physical world there is a possibility to harm a person, and not only in a visible way. it is possible to influence a person in every degree of this world: one s body, his consciousness and subconscio

ave to wait too long k in regards to terror: we will have to fight the arabs, the whole world, and the creator k and you, rav laitman, stop being a local cassandra (the role won t pay off, since it doesn t help anyone, only irritates! a: you have just described how i look in the eyes of society; there is nothing i can do about it. it will only get worse, i know. everyone will be against kabbalah, curse it as they now curse the jews. then this circle will get smaller. so much the worse for the world, since it will receive even less light. but perhaps there is a chance, because kabbalah was given from above! t h e c r i t i c a l m a s s q: more and more people discover kabbalah, including those who join in through your disciples. nonetheless, jewish affairs are only getting worse. i wonder

re. people will be so immersed in their own pains that they will resolve to build their relationships on spiritual foundations. such a spiritual attainment will show man the perfection of it, in order for him to be able to do the same in our world. until then, there will not be any affection among people. t h e c o l l e c t i v e e g o i s m o f s o c i e t y q: is it not enough to not steal and curse and be kind to one another? a: certainly not. that is not what the creator demands of us. the spiritual attributes that we must attain are quite different from what is considered as good in our society. we have created definitions for acceptable behavior, such as how not to annoy one another. we call it a civilized society. in truth, it is only a modified use of collective egoism and has not

l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is not mysticism. 286 fortune tellers v social assistance. 287 false links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a lunar eclipse. 300 parapsychology. 301 astrology..302 gimatria. 305 graves of righteous people. 305 the well of miriam. 306 t h e k a b b a l a h e x p e r i e n c e 438 the western wall and other m

LAITMAN M THE PATH OF KABBALAH

. c h a p t e r 6. 2 a b r a h a m t h e pat r i a r c h in genesis: now the lord said unto abram 'get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that i will show thee. and i will make of thee a great nation, and i will bless thee, and make thy name great; and be thou a blessing. and i will bless them that bless thee, and him that curseth thee will i curse; and in thee shall all the families of the earth be blessed' so abram went, as the lord had spoken unto him; and lot went with him; and abram was seventy and five years old when he departed out of haran. and abram took sarai his wife, and lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in haran; and they went forth to go into the land

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

deceased person was named. the client apparently believed that pronouncing the words give him eternal rest. o lord (requiem aeternam dona ei, domine) would effectively deliver a mortal blow. the same tactic was tried again and again in later centuries. as a variant on this approach, in the thirteenth century certain priests performed a mass over a wax image of the intended victim, incorporating a curse against him in the rite. paulus grillandus, a witchcraft judge writing in the early sixteenth century, opined that it was probably not heretical to perform the mass for the purpose of discovering whether or not a particular person was in love with another. he further stated that it was also acceptable to use the mass for the purpose of kindling love in someone an illustration of the black ma

mpleting a degree. his interests in the occult and sexual activity crowded out his studies. although crowley did not consider himself a satanist, he sometimes sported a satanist image e.g, he often referred to himself as the beast, an allusion to the beast of the book of revelation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose

tinued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptical psychologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds to holden s efforts to expose him by slipping a piece of paper that karswell slips into the psychologist s possessi

ologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds to holden s efforts to expose him by slipping a piece of paper that karswell slips into the psychologist s possession. the paper, containing runic letters, bears a curse. curses be certain you do not care if the intended victim lives or dies, before you throw your curse, and having caused their destruction, revel, rather than feel remorse. to insure the destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! anton lavey, the satanic bible curses 57

ible curses 57 curses, sometimes referred to as hexes, are negative magical spells made against other people. they are meant to harm a person through ill luck, sickness, or even death.curses traditionally invoke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only hitting the victim later. also, once a curse comes into effect, its duration can vary considerably. in some traditions, it is believed th

uals over an effigy of the intended victim. a doll-like figure meant to represent the target of the spell is made out of wax, clay, wood, cloth or some other material. a piece of clothing, strand of hair, fingernail trimming, or some other such item associated with the victim are placed on or in the doll, which is then burned or pierced, thereby causing suffering or death. the use of an effigy to curse an enemy has been incorporated into modern satanism. in the satanic bible, for example, anton lavey recommends the following procedure to cause the destruction of an enemy: remain in the area of the altar [previously described] unless imagery is more easily obtained in another spot, such as in the vicinity of the victim. producing the image of the victim, proceed to inflict the destruction u

t the greater magic taps forces beyond the ken of contemporary science, he did not go so far as to assert that such forces were spiritual or unscientific (indicating, rather, that in the future science would likely discover how magic works. in his description of satanic ritual, he implied that emotional energy was somehow involved with the effective power of cursing; for example: in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group (119. lavey s apparent seriousness about ritual cursing is reflected in the liturgical text, invocation employed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths o

ckish pits and vomit forth their pustulence into his (her) puny brain. i call upon the messengers of doom to slash with grim delight this victim i hath chosen. silent is that voiceless bird that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain itself in shrieks of pain, only to serve as signals of warning to those who would resent my being. curse from the late 18th or early 19th century against mary ann ward, which was found with a curse doll. it reads: i act this spell upon you from my holl (whole) heart wishing you to never rest nor eat nor sleep the whole resten part of your life. i hope your flesh will waste away and i hope you will never spend another penny i ought to have.wishing this from my whole heart (fortean picture librar

LIBER 777

where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attributed to solomon, which latter rather appears to be a medieval magical derivative of classical art of memory, based around the contemplation of images or not while repeating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance

LIBER ALEPH

dept of our art is not compassionate concerning sin, in his own vehicle or another s, unless the healing thereof were proper to his will, for he is aware of he whole truth of the matter. so goeth he upon his way, and ighteneth not a rein upon the horses of the universe, but is content, beholding the speed of their course. verily, o my son, it is well written in the book of the magus that it is he curse of my grade that i must needs preach my law unto men. for i am afflicted in my tabernacle on this count, but in my self, i rejoice, and join in the laughter of her love. o liber aleph vel cxi 200 z% de caecitia philosophorum antiquorum (of the blindness of the ancient philosophers) ehold, how comfortable is this thy wisdom, wherein i have resolved every conflict soever that is or that can be

LIBER ASTARTE

h better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason. or he may send against thee visions worse than madness. against all this there is but one remedy, the discipline of thine oath. so then thou shalt go through ceremonies meaningastart e vel liber berylli 10 less and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to the letter of thine obligation. for thy spiritual sight is closed, and to trust it is to be led unto the precipice, and hurled therefrom. 29. further of this matter. now also subtler than all these terrors are the illusions of success. for one instant.s self-satisfaction or expansion of the spirit, especially in th

LIBER B VEL MAGI

ing is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak

racticus (which reflected mercury into the lowest world) in liber xxvii, ghere is nothing under its three forms. h 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha- samapatti. 19. and woe, woe, woe, yea, woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are uphe

LIBER CCCXXXV ADONIS

he rises. the corpse falls. he is dead! he is dead! o lips of burning bloom, you are ashen [the jaw falls. the black laughter of the tomb! then let me kill myself! bring death distilled from nightshade, monkshood. let no dawn regild this night. let me not see the damned light of day, but drown in this black-hearted night! ho, slaves [adonis and psyche advance to her. adonis. thyself a slave! what curse (unbated till patient earth herself is nauseated) is worse than this, an handmaiden that creeps into her mistress. bed while her lord sleeps, and robs her? liber cccxxxv 34 astarte. and what worse calamity than his revenge? but leave me, let me die [she falls prone at their feet. psyche. add robbery to robbery! we need thee to serve us. let us raise thee up and feed thee, comfort and cherish

LIBER CCXLII AHA

solated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac fs dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in!

istence that is mine. i knew my secret. all i was i brought into the burning-glass, and all its focussed light and heat charred all i am. the rune fs complete when all i shall be flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way aha! 21 through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me.led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, cal

LIBER CXCVII STORY OF SIR PALAMEDES

praiseth the stability of fuji-yama. but, an earthquake arising, the pilgrims are swallowed up. xxvii. upon the yang-tze-kiang he contemplateth immortal change. yet, perceiving that the changes themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he conve

glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 55 xxiii now still he holdeth argument .so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel. so, riding fast among the flowers far off, a gothic spire he spies, that like a gladiator towers its spear-sharp spl

opard curled and crouched, in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew .bear me. he cried .to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all 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 magic

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 anger be atoned thou shalt not ever rise again. with firm red lips and square black beard, osiris in his strength appeared. liber cxcvii 66 he made the sign that saveth men on palamede the saracen .hath hushed his conjuration grim: the curse comes back to sleep with him .hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get voice to utter forth his groans. the very poison of his blood joins in that cry fs soul-shaking flood. for many a chiliad counted well his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was th

the saint of mary..there he stayed, for out of memnon fs singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. liber cxcvii 68 his vow forgot, his task undone, his soul whipped in god.s bitter school (he moaned a mighty malison) the perfect knight? the perfect fool .now, by god.s wounds. quoth he .my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea.s starry plains! thou blessed jesus, foully nailed unto the cruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for t

sured by his sighs he need not linger to attain. sir palamedes, the saracen knight 77 nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so maudlin in his love that even the knaves of his own house mock at him in their merry hours .god.s death. raged palamede, not wroth but irritated .laugh ye so? am i a jape for scullions. his curse came in a flaky froth. he seized a club, with blow on blow breaking the knave fs unreverent sconce .thou mock the questing beast i chase, the questing beast i love .od fs wounds. then sudden from the slave there brake a cachinnation scant of grace, as if a thirty couple hounds were in his belly! knight, awake! ah! well he woke! his love an scorn grapple in death-throe at his throat .lead me

oof to girdle a goat, upon his brow the twelve-star diadem and the king fs collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, sir palamedes, the saracen knight 91 the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spit

LIBER DCCCLX JOHN ST

ms made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harp

of death, he could not.he could not. again and again he stood at the gate, and could not enter. and the violet flames of .jn. triumphed over him. then brenner said .let us take a little rest..oh irony!.and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30 after five minutes rest (to the body, that is, john st. john was too exhausted on resuming his pose, which, by the way, happens to be the sign of the grade 7= 4, to strive consciously. liber dccclx 84 but his nature itself, forced through these days into the one channel of will towards adonai, went on struggling on its own account. later, the

de, whether it be for the king fs banqueting-house or for the headsman and the block? 9.45. breakfast.croissant, sandwich, 2 coffees. concentrating off the work as well as possible. 10.10. arrived at brenner.s studio. the rest has produced one luminous idea: why not end it all with destruction? say a great ritual of geburah, curses, curses, curses! john st. john ought not to have forgotten how to curse. in his early days at wastdale head people would travel miles to hear him! curse all the gods and all the demons.all those things in short which go to make up john st. john. for that.as he now knows.is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will toward

LIBER DOMINI

ly mess these religions are mired in. they all contradict one another. they all damn one another to eternal suffering. this stands in firm opposition to the freedom offered by satan, and with this freedom comes understanding of just how pointless and childish such disputes really are. 7. god is dead because i killed him. i rent his spirit into billions of pieces and gave each man his own share. i curse all these gods with an unconquerable laughter, they are divided against themselves and so must fall. comment: the individuality of consciousness has ensured the proliferation of a multitude of metaphysical opinions. there is no one god- there are as many versions as there are individuals. each of these interpretations is somehow different than the others, and unity is impossible as long as i

LIBER LIBERI VEL LAPIDIS LAZULI

ttle singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran! 52. then do they cook the shining god, and gulp him whole. 18 liber liberi vel lapidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a splendid naked woman with ivory breasts and golden nipples; my w

LIBER LIBRAE

ing thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with

LIBER LLL PARADIGMAT PIRATE

y entering into a state of no-mind during any magical working that you might attempt. this is due to the total focus that your body feels on the need for food, driving all other trivial thoughts from the brain and making your focus on a single point of consciousness easier. there is a tendency towards hostility while attempting this form of gnosis and others have noted that it is an ideal time to curse people. you may wish to come up with a short list of targets and do destructive sigils at this time. however, there isn ft a reason why you can ft do positive workings or simply note the side effects and byproduct states that accompany this form of gnosis. sensory deprivation isolation chambers are hard to come by nowadays. so the magician must resort to several tricks to place herself in a

LIBER LVII

one must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned* hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one.whom, after all, it is his ambition to be.because of its simplicity and aloofness. he is tempted to .curse god and die. atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever. he has found out one of the minor arcana, and hugs it and despises those who see more than himself, or who regard things* and of course, if his revolt succeeds, he will acquisece in order. the first condition of gaining a grade is to be dissatisfied with

not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke

LIBER LXVII THE SWORD OF SONG

not ask me where i stand .who asks, doth err..25 at least demand no folly such as answer means .but if (you26 say .your spirit weans itself of milk-and-water pap, and one religion as another o.erleaps itself and falls on the other;27 you.ll tell me why at least, mayhap, our christianity excites especially such petty spites as these you strew throughout your verse. the chance of birth! i choose to curse (writing in english28) just the yoke of faith that tortures english folk. i cannot write29 a poem yet to please the people in tibet; but when i can, christ shall not lack peace, while their buddha i attack.30 yet by-and-by i hope to weave a song of anti-christmas eve and first- and second- beast-er day. there.s one*31 who loves me dearly (vrai) who yet believes me sprung from tophet, either

375 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. 12 the sword of song exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text.s accurded nature, the subtle devilish omission,57 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell.s fevers as fit, as just, for unbelievers. these are the things that stick beside and hamper my quite serious wish to harbour kind thoughts of the .fish..58 here goes my arrow to the gold! i.ll make no magpies! though i hold your christianity a lie, abortion and iniquity, the most immoral and absurd.(a priest.s invention, in a word. of all religions, i h

fill under the good tree igdrasil64 where is at all your use for christ? hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, as zionism, christian science, or ladies. leage,65 .keep off the grass. from .alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse than john.s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! read the next verses. then.one third of all humanity are steady in a belief in buddha.s word, possess eternal life already, and shun delights, laborious days of labour living (milton.s phrase) in stre

he.christian? teach that which compels, includes, absorbs both mighty unrevolving orbs in one informing masterless master-idea of consciousness. all differences as these indeed are chess play, conjuring .proceed. nay! i.ll go back. the exposition above, has points. but simple fission has reproduced a different bliss, at last a heterogenesis! the metaphysics of these verses is perfectly absurd. my curse is no sooner in an iron word i formulate my thought than i perceive the same to be absurd (tannh user. so for this, sir, why! your metaphysics in your teeth! confer a. crowley .berashith. but hear! the christian is a dualist; 230 235 240 245 250 255 260 265 recapitulation of principal cosmic theories. bard checkmates himself. consciousness and christianity. dhyana and hinduism. sammasamadhi

nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her .his own daughter.a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters.a simple, ordely-minded man; he must not be confused with cornwall; he is at the last lear.s dog; yet even he in decent measured speech sides with his wife. is lear quited? no! he utters the most horrible curse, not excepting that of count cenci, that a father ever pronounced. incoherent threats succeed to the boilings-over of the hideous malice of a beastly mind; but a hundred knights are a hundred knights, and a threat is a threat. goneril had not fulfilled her duty to herself, to her people, had she allowed this monster of mania to go on. i appeal to the medical profession; if one doctor will an

nd apollo in favour of the latter. 321. as masters teach.49.consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50. acts vii. 36; heb. xii, 2. 337. samadhi-dak.51..ecstasy-of-meditation mail. 338. maha-meru.52.the .mystic mountain. of the hindus. see southey.s curse of kehama. 339. gaurisankar.53.called also chomokankar, devadhunga, and everest. 341. chogo.54.the giant. this is the native name of .k2; or mount godwin-austen, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the west.55. de acosta (jos) natural and moral history of the indies. alison, sir a. history

the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it is the argument of hume, following berkeley to a place where berkeley certainly never meant to go.a curious parallel fulfilment of christ.s curse against peter (john xxi. the bishop demolishes the idea of a substratum of matter, and science and buddhism 105 hume follows by applying an identical process of reasoning to the phenomena of mind.1 let us consider the hindu theory. they classify the phenomena (whether well or ill matters nothing, but represent them all as pictured in, but not affecting, a certain changeless, omniscient, blis

LIBER SAMEKH

ick, one might used widdershins motions, from the apparent motion of the stars about the pole star. as noted, while in section a. the entity invoked is hailed as gasar-un-nefer h, the opening of section c. is strikingly close to the beginning of an invocation of set-typhon in the leiden papyrus (the greek text of which was also, as it happens, printed by crowley in his edition of the goetia, as a curse against mathers. if on the other hand we do not want to admit that kenneth grant (see for example the notes to the edition of magick he co-edited with john symonds) was right about this ritual after all, we might consider the possibility that samekh is, in fact, just as much an exorcism or banishing as the original gstele of jeu h: that is, it is intended to gdeliver him, nn h. the operator

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

klore 93 (1982: 31.46. the detailed analysis of gro steinsland, det hellige bryllup og norron kongeideologi: en analyse av hierogami-myten i skirnismal, ynglingatal, haleygjatal, og hyndluljod (n.p: solum, 1991, the most recent serious study of the myth as a whole, again departs from the notion of a sacred marriage, but steinsland associates it both with fertility and with kingship. on skirnir fs curse, see joseph harris, gcursing with the thistle: skirnismal 31, 6.8, and oe metrical charm 9, 16.17, h neuphilologische mitteilungen 76 (1975: 26.33. on frey and animals, see helge rosen, gfreykult och djurkult, h fornvannen 8 (1913: 213.244. freyja (lady) important goddess; only named female of the vanir; object of giants f lust. freyja is the daughter of njord, either by his sister when he l

ordinary sexual congress, and that is clear (stanza 34. but the consequences of such denial are social. despite being married (or perhaps i should say mated, she will live in social exile, her wine turned not to water but to worse (stanza 35. and all of this has a mental component as well (stanza 36. no wonder she changed her mind. see also frey; gerd references and further reading: on skirnir fs curse in general, see joseph harris, gcursing with the thistle: skirnismal 31, 6.8, and oe metrical charm 9, 16.17, h neuphilologische mitteilungen 76 (1975: 26.33. hringhorni (ring-horn) baldr fs funeral ship, according to snorri sturluson in gylfaginning. the gods were unable to launch the ship and called for the help of the giantess hyrrokkin. she flung the ship down the rollers so fiercely tha

LOGOMACHY OF ZOS

e strive, and unreality is our accomplishment. hence i teach the equal reality of all things. man and his illusions. dreams shall flesh. some day. there is a. d* d/ t 2( o( n -fighting their fears: automata actuated by their committed untruths, seeking release from self-created illusions. to be repressed by others. our greatest evil? finally to uninhibit and express ourselves is usually a greater curse. he who places his pleasure in one thing has little to please him and a certainty of dissatisfactions. unless emotionally exhausted, we have no time for creative ideas, deep thought, or silence. sufficient amenities for life, liberty of mind, a disciplined body, fecundity of conception and facility of expression. what more should one need of freedom unless to rob others of theirs? the dualit

MAGIC AND SPELLS

you. you may affect yourself with this ability. family domain spells fate domain' deities: beshaba, hathor, hoar, jergal, kelemvor, savras. granted power: you gain the uncanny dodge ability of a 3rd-level rogue. if you have another class that grants the uncanny dodge ability, treat your level in that class as three higher for determining your uncanny dodge ability. 1 true strike 2 augury 3 bestow curse 4 status s mark of justice deities: gond, kossuth, talos. fate domain spells 6 geas/quest 7 vision 8 mind blank 9 foresight fire domain gnome domain deities: baervan wildwanderer, baravar cloakshadow, callarduran smoothhands, flandal steelskin, gaerdal ironhand, garl glittergold, segojan earthcaller, urdlen. granted power: you east all illusion spells at +1 caster level. 1 silent image 2 gem

helm, hoar, horus-re, ilmater, jergal, kelemvor, laduguer, loviatar, moradin, nobanion, osiris, red knight, savras, set, siamorphe, tiamat, torm, tyr, ulutiu, urogalan, yondalla. illusion domain spells 1 silent image 6 mislead 2 minor image 7 project image 3 displacement 8 screen 4 phantasmal killer 9 weird 5 persistent image hatred domain spells 1 doom 6 forbiddance 2 scare 7 blasphemy 3 bestow curse 8 antipathy 4 emotion (hate effect only) 9 wail of the banshee 5 righteous might 1 bless 6 heroes' feast 2 shield other 7 refuge 3 helping hand 8 protection from spells 4 imbue with spell ability 9 prismatic sphere f rary's telepathic bond luck domain deities: abbathor, beshaba, brandobaris, erevan ilesere, haela brightaxe, mask, oghma, tymora, vergadain. magic domain. deities: azuth, corell

enhancer 5 break enchantment spell domain spells 6789 spider domain deities: lolth, selvetarm. granted power: rebuke or command spiders as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. 1 spider climb 2 summon swarm 3 phantom steed (has a vermin shape) 4 giant vermin spider domain spells 5 insect plague 6 spider curse 7 stone spiders 8 creeping doom 9 spider shapes storm domain strength domain deities: anhur, bahgtru, clangeddin, garagos, gruumsh, helm, ilmater, lathander, loviatar, malar, tempus, torm, ulutiu, uthgar. suffering domain greater anyspell limited wish antimagic field mordenkainen's disjunction deities: ilmater, jergal, kossuth, loviatar, talona, yurtrus. granted power: you may use a pain tou

erase 6 greater glyph of warding 1 entropic shield 6 summon monster vi 2 secret page 7 drawmij's instant summons 2 gust of wind (air spell only) 3 glyph of warding 8 symbol 3 call lightning 7 control weather 4 explosive runes 9 teleportation circle 4 sleet storm 8 whirlwind s lesser planar binding 5 ice storm 9 storm of vengeance 1 bane 6 harm 2 endurance 7- eyebite (sicken effect only) 3 bestow curse 8 symbol (pain effect only) 4 enervation 9 horrid wilting 5 feeblemind sun' domain deities: horus-re, lathander .r time domain' deities: grumbar, labelas enoreth. granted power: free improved initiative feat. time domain spells 1 true strike 6 contingency 2 gentle repose 7' mass haste 3 haste 8 foresight 4 freedom of movement 9 time stop 5 permanency deities: abbathor, nephthys, shaundakul

ng throw: reflex half spell resistance: yes a flurry of magic snowballs erupts from a point you select. the swarm of snowballs deals 2d6 points of cold damage to creatures and objects within the burst. for every two caster levels beyond 3rd, the snowballs deal an extra die of damage, to a maximum of. 5d6 at 9th level or higher. material component: a piece of ice or a small white rock chip. spider curse transmutation [mind-affecting] level: spider 6 components: v, s, df casting time: 1 action range: medium (100 ft+ 10 ft./level) target: 1 humanoid of medium-size or smaller duration: 1 day/level saving throw: will negates spell resistance: yes you turn a humanoid into a driderlike creature that obeys your mental commands. the transmuted subject gains a spider's body with a humanoid head, arm

legs, feet, or the whole body (armor, robes, vestments, and boots. the subject's bite delivers a poison with a fortitude save dc of 16+ your wisdom bonus. initial and secondary damage is 1d6 points of temporary strength damage. your control over the subject is like that provided by a dominate person spell (you telepathically control the creature so long as it remains within range- although spider curse is similar to polymorph other, it does not heal damage or cause disorientation. spider shapes transmutation level: spider 9 components: v, s, df, casting time: 1 action range: close (25 ft+ 5 ft./2 levels) targets: one willing creature/level, all within 30 ft. of each other duration: 1 hour/level (d) saving throw: none (see text) spell resistance: yes (harmless) as polymorph other, except yo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

m. to make readily accessible the abstruse information contained in the book, an elaborate topical cross index is included. i make no claim for either the infallibility or the originality of any statement herein contained. i have studied the fragmentary writings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism is the curse of modern philosophy, particularly that of the european schools. while many of the statements contained in this treatise may appear at first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes w

ho heard its cry while plucking it either immediately died or went mad. to circumvent this tragedy, it was customary to dig around the roots of the mandrake until the plant was thoroughly loosened and then to tie one end of a cord about the stalk and fasten the other end to a dog. the dog, obeying his master's call, thereupon dragged the root from the earth and became the victim of the mandragora curse. when once uprooted, the plant could be handled with immunity. during the middle ages, mandrake charms brought great prices and an art was evolved by which the resemblance between the mandragora root and the human body was considerably accentuated. like most superstitions, the belief in the peculiar powers of the mandrake was founded upon an ancient secret doctrine concerning the true nature

st records extant, alchemy and astrology were considered as divinely revealed to man so that by their aid he might regain his lost estate. according to old legends preserved by the rabbins, the angel at the gate of eden instructed adam in the mysteries of qabbalah and of alchemy, promising that when the human race had thoroughly mastered the secret wisdom concealed within these inspired arts, the curse of the forbidden fruit would be removed and man might again enter into the garden of the lord. as man took upon himself "coats of skins (physical bodies) at the time of his fall, so these sacred sciences were brought by him into the lower worlds incarnated in dense vehicles, through which their spiritual transcendental natures could no longer manifest themselves. therefore they were consider

k. trowbridge "that mystery and magic always inspire made cagliostro with his fantastic personality an easy target for calumny. after having been riddled with abuse till he was unrecognizable, prejudice, the foster child of calumny, proceeded to lynch him, so to speak. for over one hundred years his character has dangled on the gibbet of infamy, upon which the sbirri of tradition have inscribed a curse on any one who shall attempt to cut him down. his fate has been his fame. he is remembered in history, not so much for anything he did, as for what was done to him (see cagliostro, the splendour and misery of a master of magic) according to popular belief cagliostro's real name was giuseppe balsamo, and he was a sicilian by birth. within recent years, however, doubts have arisen as to whethe

MASTERING WITCHCRAFT

ack cats crossing one's path, and so on. the second type of magistellus in a witch's repertoire is simply the aforementioned pet animal with whom one enters into an emotional rapport. should the animal be of the same species as one of the coven totems, then of course it takes on an added witchly significance. if you own a pet you may wish to make use of it as a power object. by charging it with a curse or blessing, as the case may be, specifically directed at someone, that person on coming into contact with the animal will discharge the spell and receive the full impact. be wary of your witch friends' cats or dogs- be sure you are wearing an amulet of some sort before you cosy up to them! the third, and to the individual witch, most important type of vigilant robot, programmed solely to wa

sess free-floating witch power of the type manifested by so-called materializing mediums, then you will also begin to be the target of such apparently malicious poltergeist phenomena as disappearing objects, mysterious breakages, inexplicable outbreaks of fire and the like. all the signs of a traditional haunting, in fact. persistent runs of misfortune are often taken to be signs of a well-lodged curse, but they are more often than not self-inflicted by the victim's own deep mind for some devious reason, as already mentioned in chapter 2. of course, if you are solemnly informed by a malevolent rival that you are about to be magically strafed, and your bad luck promptly begins from that time onwards, then you would appear to be a fool to ignore the more obvious root cause, in favour of some

ginary circle of blue light about you deosil in the air with your athame and chant a few words of intention to the effect of: i [n] hereby surround myself with this circle of protection across which no hostile power dare set its foot. this will generally remain effective for twelve hours or so, and then should be renewed. should your adversary decide to actually visit you in person to deliver his curse, you must make sure that one of the following old traditional measures has been taken. first, paint or draw pentagrams, pointing outwards, on your doorsteps; charge them with your athame and then cover them with the doormat. then nail either horseshoes or horns upward over any entrance to your home. or hang an old knife or sword on the front and back door, surrounded by a wreath of bay leave

g it in the earth. if it is wax or cloth, simply incinerate it, and again flush the residue away or bury it deep in the earth. should the imagined aggressor indeed have tried to cast the spell, the countercharm will cause it to rebound with unerring accuracy, inflicting upon him those things he wished upon his victim, but only to the extent that he himself would have been able to initiate. if his curse would have been ineffective to begin with, then it will be ineffective in the rebound. finally, should you be confronted by a really bad case of haunting caused by bewitchment, asperge and fumigate the four corners of your home with one of the following incenses, using your usual exorcism formula of fire and water, and opening all doors and windows beforehand. this has a practical as well as

ssion of power remains exactly the same of course, namely, the deep minds of both parties concerned. the type of power to be raised for these operations of wrath and chastisement can take two forms: a binding, inhibitory power for inducing inertia or "tying someone's hands- this pertains to saturn; and a scorching, blasting power for blighting and burning (which is what people generally mean by a curse- this pertains to mars. those spells of a saturnian nature make use of the same symbolism you have already encountered in the last chapter, namely that of hertha, the great mother, seen in her negative aspect as the dark, terrible, stony bringer of inertia, and dame habondia in her aspect of noticula-hecate, lady of night and death. the mars spells, however, introduce you to the fourth and f

chapter and verse here. cursing before embarking upon the ceremonial side of cursing, let us reconsider the more general aspects of overlooking, seen solely from the point of view of your pyramid power. as already mentioned, spells will always work better when the ground is well laid beforehand, and this is particularly true in the instance of curses. the person who knows he has been laid under a curse, whether he believes in the practitioner's powers or not, is actually in a far more receptive state of mind than he who remains in ignorance of the fact. it is for this reason that the conveyed voodoo doll comes in so handy, providing, of course, the spellbinder is quite sure there is no chance of its being used for any countermagic against her. this eventuality can only be said to be comple

superstitions; at that point he may take the step of consulting either a known witch or coven or, alternately, a sharp lawyer who specializes in cases of psychological intimidation. then lazily sticking pins in dolls won't be enough. you will really have to use your wits; the battle will have just begun. if you have the taste for actual physical confrontation, then the personally delivered verbal curse is really the most handy way of accomplishing the "act of information" try to make sure you get your victim alone for this, though, of course, in some cases, particularly those of an impromptu nature, this won't always be possible. again, as in any act of fascination or close-quarter projection of your witch power, three types of contact may be employed- eye, hand, or breath. owing to the na

ance of your victim and then hold it. this may prove harder than you think, particularly if your victim is aware of your reputation as a witch. you may have to accomplish it by saying something to the effect of "i never trust a person who won't look me directly in the eye" or even, as a last resort "have you ever noticed how one of my eyes is a different colour from the other" for delivering your curse, make use of the hand-of-power gesture- left arm outstretched, fist clenched, first two fingers pointed at victim. it definitely has dramatic appeal, especially when combined with a certain druidic method of projecting your witch power. this involves standing solely on the alternate foot (the right) to the pointing hand, closing the alternate eye (also the right, glaring down the length of y

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ritten by these letters and characters, iod, he, vau, he; and by the last and terrible judgment; by the seat of baldachia; and by this holy name, yiai, which moses invoked, and there followed that great judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the virtue and power of this name yiai, we curse ye even unto the depth of the great abyss, into the which we shall cast, hurl, and bind ye, if ye show yourselves rebellious against the secret of secrets, and against the mystery of mysteries. amen, amen. fiat, fiat. this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and

ames, written on parchment or virgin parchment paper, upon the fire, saying: the conjuration of the fire i conjure thee, o creature of fire, by him who removeth the earth, and maketh it tremble, that thou burn and torment these spirits, so that they may feel it intensely, and that they may be burned eternally by thee. this being said, thou shalt cast the aforesaid paper into the fire, saying: the curse be ye accursed, damned, and eternally reproved; and be ye tormented with perpetual pain, so that we may find no repose by night nor by day, nor for a single moment of time, if ye obey not immediately the command of him who maketh the universe to tremble; by these names, and in virtue of these names, the which being named and invoked all creatures obey and tremble with fear and terror, these

y and tremble with fear and terror, these names which can turn aside lightning and thunder; and which will utterly make you to perish, destroy, and banish you. these names then are aleph, beth, gimel, daleth, he, vau, zayin, cheth, teth, yod, kaph, lamed, mem, nun, samekh, ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever. then will they assuredly come without any delay, and in great haste, cr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

to fulfil my will in all things that seem good unto me. and if thou be still so disobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabao

areth not, thou mayest be sure that he is sent unto some other place by his king, and cannot come; and if it be so, invocate the king as here followeth, to send him. but if he do not come still, then thou mayest be sure that he is bound in chains in hell, and that he is not in the custody of his king. if so, and thou still hast a desire to call him even from thence, thou must rehearse the general curse which is called the spirits chain. here followeth, therefore, the invocation of the king:32 the invocation of the king. o thou great, powerful, and mighty king amaimon, who bearest rule by the power of the supreme god el over all spirits both superior and inferior of the infernal orders in the dominion of the east; i do invocate and command thee by the especial and true name of god; and by t

uldst call forth by the aforesaid conjurations, rehearsing them several times together, and he will come without doubt, if not at the first or second time of rehearsing. but if he do not come, add the spirits chain unto the end of the aforesaid conjurations, and he will be forced to come, even if he be bound in chains, for the chains must break off from him, and he will be at liberty: the general curse, called the spirits chain, against all spirits that rebel. o thou wicked and disobedient spirit n, because thou hast rebelled, and hast not obeyed nor regarded my words which i have rehearsed; they being all glorious and incomprehensible names of the true god, the maker and creator of thee and of me, and of all the world; i do by the power of these names the which no creature is able to resi

e, called the spirits chain, against all spirits that rebel. o thou wicked and disobedient spirit n, because thou hast rebelled, and hast not obeyed nor regarded my words which i have rehearsed; they being all glorious and incomprehensible names of the true god, the maker and creator of thee and of me, and of all the world; i do by the power of these names the which no creature is able to resist, curse thee into the depth of the bottomless abyss, there to remain unto the day of doom in chains, and in fire and brimstone unquenchable, unless thou forthwith appear here before this circle, in this triangle to do my will. and, therefore, come thou quickly and peaceably, in and by these dames of god, adonai, zabaoth, adonai, amioran; come thou! come thou! for it is the king of kings, even adonai

and courteously here unto me before this circle, in this triangle, in a form comely and fair, and in no wise terrible, hurtful, or frightful to me or any other creature whatsoever upon the face of earth. and thou shalt make rational answers unto my requests, and perform all my desires in all things, that i shall make unto thee. and if he come not even yet, thou shalt say as followeth: the greater curse.34 now o thou spirit n, since thou art still pernicious and disobedient, and wilt not appear unto me to answer unto such things as i would have desired of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who i

sobedient, and wilt not appear unto me to answer unto such things as i would have desired of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light a

e of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of these three names, tetragrammaton, anaphaxeton, and primeumaton, i do cast thee, o thou wicked and disobedient spirit

fore thy presence! behold the person of the exorcist in the midst of the exorcism; him who is armed by god and without fear; him who potently invocateth thee and calleth thee forth unto appearance; even him, thy master, who is called octinimos. wherefore make rational answer unto my demands, and prepare to be obedient unto thy master in the name of the lord: 34 in some codices this is called "the curse" only; but in one or two the spirits' chain is called the lesser curse, and this the greater curse. bathal or vathat rushing upon abrac! abeor coming upon aberer!35 then he or they will be obedient, and bid thee ask what thou wilt, for he or they be subjected by god to fulfil our desires and commands. and when he or they shall have appeared and showed himself or themselves humble and meek, t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when books were reproduced by hand; the time and effort it took to copy them made them much more valuable commodities than our modern mass-produced volumes. its presence in this position is the final confirmation that the order of the pages has been reversed. it should be noted than i

MICHAEL FORD BOOK OF CAIN

, and that nothing, save death would stop me. i could see this leaf of the ancient book, decorated in what was dried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flam

MICHAEL FORD WITCHMOON

l demons should be treated as nothing more than mere slaves, otherwise they drive the unfortunate and foolish sorcerer into horrifying nightmares, exhaustion, paranoia, obsession and even suicide or a subconscious seed-program invoking death. once the elemental is used and the purpose is served, banish as soon as possible. if evoking or creating a vampire servitor spirit to destroy or carry out a curse, employ a sacrifice of your own blood, this gives life force and binds the spirit to your will. such spirits are of significant use in such works, if charged with either fresh blood or a sealed container of old blood. the latter gives a feeling of death and decay, due to the decomposition and coagulation of the blood. such would prove helpful in revenge or defense evocations. the death postu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

annihi-lation. our predicament (the nephilim visitation and the quarantine situation, etc) hasits origins in a situation more complex than just being free of a parasite. parasitescome into being for a reason. the predicament is an expression of spiritual meta-themes, the mastering of which will signal advancement for consciousness on all itslevels.nothing vast enters the life of mortals without a curse (sophocles)the stargate which physically prevents the nephilim criminals from leaving, alsomakes it imperative for their present hosts to do the right thing without prevaricationatlantis, alien visitation, and genetic manipulation139 epilogue: time to change the road youre on of any kind. those who incarnate on this planet, in this space-time it seems, have todeal with this manifestation of

lew abelyet another conscious mistranslation. the word was yaqam, meaning to raise or exalt, not tokill.(see p. 102)according to the translators, cain was banished from the lord, but was given a mark, to prevent peo-ple slaying him.ruler of the earthwhen it is reported that cain was a tiller of the ground, it really means that he was the ruler of the earth.mark of cainwhat cain received was not a curse, as is commonly portrayed, but the blessing and protection of thelord, his father, enki-samael..the question has been often been posed as to who the lord feared mightwant to kill cain, given that he and his parents were (according to the bible) the only living beings (p.102)gardner concludes that the mark was a sign of royalty that would distinguish cain. it was a coat ofarms to mark his lin

vasis [those living inhiranya-pura. they are all enemies of the demigods, and they reside in holes like snakes. from birththey are extremely powerful and cruel, and although they are proud of their strength, they are alwaysdefeated by the sudarshana chakra of the supreme personality of godhead, who rules all the planetarysystems. when a female messenger from indra named sarama chants a particular curse, the serpentinedemons of mahatala become very afraid of indra. beneath rasatala is another planetary system, knownas patala or nagaloka, where there are many demoniac serpents, the masters of nagaloka, such asshankha, kulika, mahashankha, shveta, dhananjaya, dhrtarashtra, shankhacuda, kambala, ashvataraand devadatta. the chief among them is v asuki. they are all extremely angry, and they hav

MICHAEL W FORD NOX UMBRA

hat i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would

MORALS AND DOGMA

s_ them, and is more conscious of his worth and dignity. his pride then urges him to assert his independence. he becomes better _able_ to assert it also; and better able to assist others or his country, when they or she stake all, even existence, upon the same assertion. but mere knowledge makes no one independent, nor fits him to be free. it often only makes him a more useful slave. liberty is a curse to the ignorant and brutal. political science has for its object to ascertain in what manner and by means of what institutions political and personal freedom may be secured and perpetuated: not license, or the mere right of every man to vote, but entire and absolute freedom of thought and opinion, alike free of the despotism of monarch and mob and prelate; freedom of action within the limits

h dante says are written over the great gate of hell "let those who enter here leave hope behind" it is not just to pay the laborer in field or factory or workshop his current wages and no more, the lowest market-value of his labor, for so long only as we need that labor and he is able to work; for when sickness or old age overtakes him, that is to leave him and his family to starve; and god will curse with calamity the people in which the children of the laborer out of work eat the boiled grass of the field, and mothers strangle their children, that they may buy food for themselves with the charitable pittance given for burial expenses. the rules of what is ordinarily termed"_justice" may be punctiliously observed among the fallen spirits that are the aristocracy of hell* justice, divorce

their places to trickery and _want_ of qualification, with none of the qualities of head or heart that make great and wise men, and, at the same time, filled with all the narrow conceptions and bitter intolerance of political bigotry. these die; and the world is none the wiser for what they have said and done. their names sink in the bottomless pit of oblivion; but their acts of folly or knavery curse the body politic and at last prove its ruin. politicians, in a free state, are generally hollow, heartless, and selfish. their own aggrandisement is the end of their patriotism; and they always look with secret satisfaction on the disappointment or fall of one whose loftier genius and superior talents overshadow their own self-importance, or whose integrity and incorruptible honor are in the

pecies; but it looks soberly and cheerfully upon the world, as a theatre of worthy action, of exalted usefulness, and of rational and innocent enjoyment. it holds that, with all its evils, life is a blessing. to deny that is to destroy the basis of all religion, natural and revealed. the very foundation of all religion is laid on the firm belief that god is good; and if this life is an evil and a curse, no such belief can be rationally entertained. to level our satire at humanity and human existence, as mean and contemptible; to look on this world as the habitation of a miserable race, fit only for mockery and scorn; to consider this earth as a dungeon or a prison, which has no blessing to offer but escape from it, is to extinguish the primal light of faith and hope and happiness, to destr

n the human tigers and their coveted prey. the mason would much rather pass his life hidden in the recesses of the deepest obscurity, feeding his mind even with the visions and imaginations of good deeds and noble actions, than to be placed on the most splendid throne of the universe, tantalized with a denial of the practice of all which can make the greatest situation any other than the greatest curse. and if he has been enabled to lend the slightest step to any great and laudable designs; if he has had any share in any measure giving quiet to private property and to private conscience, making lighter the yoke of poverty and dependence, or relieving deserving men from oppression; if he has aided in securing to his countrymen that best possession, peace; if he has joined in reconciling the

ecute as infidels and atheists those who do not believe what they themselves imagine they believe, and which yet they do _not_ believe, because it is incomprehensible to them in their ignorance and want of intellect. to the vast majority of mankind, god is but the reflected image, in infinite space, of the earthly tyrant on his throne, only more powerful, more inscrutable, and more implacable. to curse humanity, the despot need only _be, what the popular mind has, in every age, imagined god. in the great cities, the lower strata of the populace are equally without faith and without hope. the others have, for the most part, a mere blind faith, imposed by education and circumstances, and not as productive of moral excellence or even common honesty as mohammedanism"_your property will be safe

the meek, for they shall inherit the earth; the merciful, for they shall obtain mercy; the pure in heart, for they shall see god; the peace-makers, for they shall be called the children of god! first be reconciled to they brother, and _then_ come and offer thy gift at the altar. give to him that asketh thee, and from him that would borrow of thee turn not away! love your enemies; bless them that curse you; do good to them that hate you; and pray for them which despitefully use you and persecute you! all things whatsoever ye would that men should do to you, do ye also unto them; for this is the law and the prophets! he that taketh not his cross, and followeth after me, is not worthy of me. a new commandment i give unto you, that ye love one another: as i have loved you, that ye also love o

undeserved, it is always extravagant, and therefore unjust. a mason will wonder what spirit they are endowed withal, that can basely libel at a man, even, that is fallen. if they had any nobility of soul, they would with him condole his disasters, and drop some tears in pity of his folly and wretchedness: and if they were merely human and not brutal, nature did grievous wrong to human bodies, to curse them with souls so cruel as to strive to add to a wretchedness already intolerable. when a mason hears of any man that hath fallen into public disgrace, he should have a mind to commiserate his mishap, and not to make him more disconsolate. to envenom a name by libels, that already is openly tainted, is to add stripes with an iron rod to one that is flayed with whipping; and to every well-te

MOTTA MARCELO THE COMMENTARIES OF AL

2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed make the whole curse of separate existence ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manicheism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to

irants, of course. the 'gods 'are fools that is, they reached the plane of consciousness of the fool of the tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number o

hat this means are either hermits or on their way to become hermits. those who do not understand what it means are better off without further information. should they seek it, however, let them study libri 156, 370 and 418. 41. the word of sin is restriction. 0 man! refuse not thy wife, if she will! 0 lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resi

nd the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out. the error in the interpretation of this doctrine has been that it has not been taken exactly as it stands. it has been read thus "if thine eye offend some standard of right or wrong imposed on society in general, or on you, by another, cut thine eye out" the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individuality made possible by order (that most living things live from other living things is no objection. see liber 418 for the curse that turns into a blessing, the call of the aethyrs) a subsidiary meaning of the verse is

ge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. drunkenness is a curse and a hindrance only to slaves. shelley's couriers were 'drunk on the wind of their own speed. anyone who is doing his true will is drunk with the delight of life. wine and strange drugs do not harm people who are doing their will; they only poison people who are cancerous with original sin. truth is so terrible to these detestable mockeries of humanity that the thought of self is a realizat

ke said, you'll never know what is enough unless you know what is too much, and the way to knowledge is the way of hard knocks on a thick skull. everybody is entitled to one mistake. to err is human. but to persevere in error is theological. 23. i am alone: there is no god where i am. this refers to the spiritual experience of identity. to admit god is to look up to god, and so not to be god. the curse of duality. we refer the reader to the following verses in chapter one, and the commentaries thereon: 11, 21, 31, 45, 48. also, to chapter three, verse 19. 24. behold! these be grave mysteries; for there are also of my mends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire an

it is almost impossible to avoid the occurrence of dhyana, since the yogi is just beginning and is not familiar with the mechanics of the sheaths of the self. and the temptation to mistake dhyana for samadhi is deadly. some wretches have spent the rest of their lives in the firm belief that they "achieved. to such people the "siddhi" described by patanjali seem the crown of perfection) 28. now a curse upon because and his kin! this is against those intellectuals aforesaid. there are no 'standards of right. ethics is balderdash. each star must go its own orbit. to hell with 'moral principle; there is no such thing; that is a herd-delusion, and makes men cattle. such a doctrine does not make "law and order" and "civilized behavior" impossible; on the contrary, it is the first step towards t

e your field; go in unto them as ye will" he only struck half the blow. i say: go in unto them as ye will and they will. two-thirds of modern misery spring from woman's sexual dissatisfaction (readers will please note that this was written in the early twenties, almost forty years before the kinsey report on women tore down the veil of male hypocrisy in american society) a dissatisfied woman is a curse to herself and to everybody in her neighbourhood. women must learn to let themselves enjoy without fear or shame, and both men and women must be trained in the technique of sex. sex-repression leads to neurosis, and is the cause of social unrest. ignorance of sexual technique leads to disappointment, even where passion is free and unrestrained. sex is not everything in life, any more than fo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

assailed him, and he essayed to appease his cravings, the food became gold ere he page 144 could swallow it; as he raised the cup of wine to his parched lips, the sparkling draught was changed into the metal he had so coveted, and when at length, wearied and faint, he stretched his aching frame on his hitherto luxurious couch, this also was transformed into the substance which had now become the curse of his existence. the despairing king at last implored the god to take back the fatal gift, and dionysus, pitying his unhappy plight, desired him to bathe in the river pactolus, a small stream in lydia, in order to lose the power which had become the bane of his life. midas joyfully obeying the injunction, was at once freed from the consequences of his avaricious demand, and from this time f

e, never to return. wandering about, abhorred, dreaded, and shunned by all the world, she now developed into a character, worthy of her outward appearance. in her despair she fled to africa, where, as she passed restlessly from place to place, infant snakes dropped from her hair, and thus, according to the belief of the ancients, that country became the hotbed of these venomous reptiles. with the curse of athene upon her, she turned into stone whomsoever she gazed upon, till at last, after a life of nameless page 162 misery, deliverance came to her in the shape of death, at the hands of perseus. it is well to observe that when the gorgons are spoken of in the singular, it is medusa who is alluded to. medusa was the mother of pegasus and chrysaor, father of the three-headed, winged giant ge

in this unhappy condition he wandered about from place to place, until at last having reached psophis in arcadia, phegeus, king of the country, not only purified him of his crime, but also bestowed upon him the hand of his daughter arsinoe, to whom alcmaon presented the necklace and veil, which had already been the cause of so much unhappiness. though now released from his mental affliction, the curse which hung over him was not entirely removed, and on his account the country of his adoption was visited with a severe drought. on consulting the oracle of delphi he was informed that any land which offered him shelter would be cursed by the gods, and that the malediction would continue to follow him till he came to a country which was not in existence at the time he had murdered his mother

, and thus they all escaped. they now hastened on board their vessel, and odysseus, thinking himself at a safe distance, shouted out his real name and mockingly defied the giant; whereupon polyphemus seized a huge rock, and, following the direction of the voice, hurled it towards the ship, which narrowly escaped destruction. he then called upon his father poseidon to avenge him, entreating him to curse odysseus with a long and tedious voyage, to destroy all his ships and all his companions, and to make his return as late, as unhappy, and as desolate as possible. further adventures..after sailing about over unknown seas for some time the hero and his followers cast anchor at the island of aolus, king of the winds, who welcomed them cordially, and sumptuously entertained them for a whole mon

hospitably ministered to his wants. in the course of time she became so greatly attached to him that she offered him immortality and eternal youth if he would consent to remain with her for ever. but the heart of odysseus turned yearningly towards his beloved wife penelope and his young son. he therefore refused the boon, and earnestly entreated the gods to permit him to revisit his home. but the curse of poseidon still followed the unfortunate hero, and for seven long years he was detained on the island by calypso, sorely against his will. page 348 at length pallas-athene interceded with her mighty father on his behalf, and zeus, yielding to her request, forthwith despatched the fleet-footed hermes to calypso, commanding her to permit odysseus to depart and to provide him with the means o

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing out the throats of his victims, and feasting on their blood. another name for this was lycanthropy. the werewolf was both man and monster the paradox. the fear of witchcraft most people are paranoid that you will use witchcraft either to gain control of them or place a curse upon their heads, and will know that sympathetic magic requires either an item of clothing etc, or a photo to make it work. it is for this reason that no-one will willingly hand over, or send you, anything which could in some way be used to work magic against them. the basis of sympathetic magic is that there is a connection between an object and a symbol. for example, make a doll in the lik

NECRONOMICON ALAZIF

laws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. unknown amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-sothoth for yog-sothoth is the gate. he knoweth where the old ones came forth in times past and where they came

rg/library/books/al_azif/al_azif.html 10/10/2003 talubsi! adula! ulu! baachur! come forth yog-sothoth! come forth* and then he will come unto thee and bring his globes and he will give true answer to all you desire to know. and he shall reveal unto you the secret of his seal by which you may gain favour in the sight of the old ones when they once more walk the earth* and when his hour be past the curse of the elder lords shall be upon him and draw him forth beyond the gate where he shall abide until he be summoned. editor's note: included on this page are a number of sigils and a magic circle. these illustrations are not in the manuscript but were referenced from other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books o

ONYX TABLET OF SET

t is your understanding of the principle of consistency as applied to the office of the satanic priesthood? how do you react to skeptical inquiries concerning satanism and the church of satan? what is your rationale for this? what do you consider to be the psychological basis behind satanic ritual? does your interpretation justify impulsive behavior- such as the casting of an emotionallymotivated curse- under ritual circumstances? what is your interpretation of the tradition of the making of a formal pact with the devil? as a member of the priesthood, what use would you make of this interpretation? the church of satan has occasionally been accused of being either fascist or communist [among other things] in its doctrines. what is your personal opinion? how would you respond if questioned c

PATRON OF SORCERY

n rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written m

PHILIP NEIL MYTHS LEGENDS EXPLAINED

as she clasped him in her arms. i shall sing of aphrodite, born on cyprus who brings sweet gifts to mortals and whose lovely face ever shines with a radiant smile. homeric hymn to aphrodite echo and narcissus echo was a nymph who, because she offended one of the gods, was doomed not to speak, except to repeat the last syllable of whatever had been said to her. some say that hera (juno) laid this curse on her, exasperated by her constant chatter; others that it was pan (see p. 42, annoyed by her cloying love. it was her misfortune to fall in love with narcissus, the beautiful son of the river cephissus and the nymph liriope. but as she was only able to echo him, narcissus ignored her, and she faded to a shadow. retribution, however, awaited narcissus. selfish and dismissive of all his admi

t. the muses the women watching and listening to the competition are the muses, deities of poetic inspiration who often accompany apollo. the flaying of marsyas athena made herself a double flute but, because playing it distorted her beauty, she cursed it and threw it away. it was found by a satyr named marsyas who taught himself to play the discarded instrument and, unwittingly, took on athena s curse. he became such a fine player that he challenged apollo to a musical contest, with the muses as judges. the loser was to submit to any punishment the victor decided. both musicians played so beautifully that the judges could not decide between them until apollo challenged marsyas to play upside down, which was possible on apollo s lyre but not on the flute. apollo hung the impudent challenge

ainting shows oedipus considering the answer that he should give to the sphinx s riddle. he is surrounded by the bones of the unfortunates who have given the wrong answer. below a man flees, in the expectation of yet another death. all unknowing you are the scourge of your own flesh and blood, the dead below the earth and the living here above, and the double lash of your mother and your father s curse will whip you from this land oedipus rex by sophocles c. 430 ce oedipus oedipus ponders long and hard before he answers the sphinx: man, who crawls on all fours as a baby, stands on two feet in maturity, and leans on a stick in old age. cheated of her prey, the sphinx casts herself from the rock to her death. oedipus was abandoned as a baby because laius was told by apollo s oracle at delphi

ed him to hand over his treasure. loki would not even allow him to keep a magic ring that would enable him to build up his fortune again; so andvari cursed the ring to bring misfortune to whoever owned it. when loki returned, he had almost enough gold to pay the ransom one whisker was still left uncovered. so malicious loki took out andvari s ring, and added it to the pile, and with it, andvari s curse. lohengrin 74 lohengrin lohengrin the swan knight is a hero of medieval european myth who was eventually absorbed into arthurian legend, as the son of the grail knight parsifal (percival, see p. 80. according to the 13th-century folk epic lohengrin and related sources, when the duke of brabant died, he urged his only child, elsa, to marry his knight, friedrich of telramund. but elsa refused

eaddress differs on both sides, indicating his changeability. in one story, eshu breaks up a firm friendship between two men by wearing a hat which is white on one side and black on the other, causing them to quarrel irreconcileably about the color of his hat. medicine calabashes calabash gourds appear on eshu s headdress to show he has magical powers. death, disease, loss, paralysis, big trouble,curse, imprisonment, affliction they are all errand boys of eshu. yoruba saying eshu is said to haunt gateways and crossroads where he can divert humans from their planned course. eshu figure eshu is holding a small statue of himself, much as one of his priests would do. his ability to introduce chance and accident into life means that he is widely respected. he is known for helping people only if

aka; skanda was born to vanquish the demon. brahma brahma, the creator, made the sun and the moon and placed them in the sky, and created agni (fire, vayu (wind, and varuna (water. chandra chandra, or soma, the moon god, married 27 sisters, but then preferred his first wife. his wives then complained to their father, who cursed chandra with leprosy. horrified, they begged their father to lift the curse, but he could only soften the blow. thus, chandra, the moon, gradually becomes gray-skinned, and then recovers his original silver color in an endless cycle. surya surya is the sun god and is usually seen traveling across the sky in a chariot drawn by seven mares. the brahmins saw rudra (shiva) dancing in the sky, that supreme liberator who instantly releases people from their ignorance, who

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

the middle line which is made up of da at, tiferet and yesod, etc. the first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and reason for judging them favorably, whereas prior to the flood, the identical reason was given for judging them as guilty, as is written "and hashem saw that the evil of

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

alue of the name elokim by itself, ignoring the number of its letters [i.e, 86. the sum of all this together is the value of japheth. 300+ 104+ 86= 490. japheth (yud-pei-tav: 10+ 80+ 400= 490. thus, we have again established the association between japheth and yesod. this is why [noah] said, glet g-d grant beauty to japheth, h [using the name elokim. the arizal on parashat noach (2) 47 he did not curse ham, who is associated with hod, because even though it is situated on the axis of gevurah, it is still holy [it remains so until] it extends below and is appropriated by the forces of evil. he therefore cursed canaan, who issues from [ham] after it extends below. all that needs to be cursed of hod is its evil gprogeny, h represented by ham fs progeny, canaan .translated from likutei torah a

just heard your father speaking to esau, your brother c so now, my son, listen to me, to what i command you. go now to the flock and take two of my choice kid-goats, and i will prepare them as delicacies for your father in a way that he likes cso that he may bless you before his death. h jacob said to rebecca, his mother, g cmaybe my father cwill consider me an imposter, and then i shall bring a curse upon myself and not a blessing. h his mother said to him, glet your curse be upon me, my son. only listen to me, and go take from my [goats. h the allegorical explanation of this is as follows: when adam [and eve] sinned, in order to be rectified they were reincarnated into the three patriarchs and three matriarchs. the sin of the tree of knowledge of good and evil comprised the three cardin

. afterwards, this evil impurity issued from him as esau. isaac, too, wanted to bless [his son esau] and thereby cause him to repent [and be as righteous] as jacob. since adam had been cursed because of eve, the blessings were given to jacob through [the efforts of] his mother [rebecca, who was a reincarnation of eve. by being a conduit of blessing, rebecca rectified the sin of eve, who brought a curse upon the world. they [i.e, the blessings] were not transmitted to him by his father isaac, for isaac thought that jacob had not yet rectified reality. and it is known that gwhen this one falls, the other one rises. h therefore [isaac reasoned that esau, the personification of] the snake, was fit to receive the blessings. since, in isaac fs eyes, jacob had not done his job by rectifying reali

text intends to be explicit, rather than vague, and the minimum a plural can imply is two. for [isaac] thought that the world had not yet been rectified [as stated above. jacob also thought that the sin of adam had not yet been rectified. therefore, he reasoned, if he tricked his father, he would be adding iniquity to the existing [and unrectified] sin [of adam [he was afraid] this would bring a curse upon him, the opposite of what the blessing would bring upon him, i.e, the rectification of adam fs curse. this is the meaning of what jacob said: g cand i will bring upon myself a curse and not a blessing. h his mother then told him that the time had come to rectify this aspect of the sin of adam. she therefore told him, glisten to my voice. h in so doing, she was rectifying adam fs sin [of

d, esince you listened to the voice of your wife c f h15 11 zohar 1:54b. 12 genesis 25:28. 13 genesis 27:1. 14 genesis 25:27. 15 genesis 3:17. the arizal on parashat toldot (2) 128 adam sinned by listening to his wife for improper purposes. by having her son listen to her for proper purposes, rebecca sought to rectify this aspect of adam fs sin. in this context, rebecca fs words, gupon me be your curse, my son, h mean gthe curse you suffered in adam fs time is my fault. h gi, in my incarnation as eve, caused adam to be cursed. i am now rectifying this. h this also explains why she continues, gonly listen to my voice c. h [the word gonly h] limits her words [implying that gthis time you should listen, while last time you should not have h] because that was listening for bad purposes. and be

oliness, so did balaam [personify da fat] on the side of evil, inasmuch as he personified strict judgment. bela (beit-lamed-ayin) and balaam (beit-lamed-ayin-mem) are spelled exactly the same, except for the final mem at the end of balaam. thus, they are considered to be the same person, or at least personifications of the same spiritual archetype. balaam was the gentile prophet hired by balak to curse the jews on the eve of their entry into the land of israel. he was granted prophecy.even though he misused this gift and was evil.so that the non-jews could not claim that had they, too, had a prophet like moses amongst their ranks, they would have accepted the torah and obeyed g-d fs word. moses personified the sefirah of da fat, subjective knowledge of g-d, and imparted this quality to the

firah of da fat, subjective knowledge of g-d, and imparted this quality to the jewish people.4 since balaam was his equivalent on the side of evil, he personifed evil da fat. we are taught that g-d becomes angry with the world for one moment each day.5 the sages say that balaam fs main prophetic talent was that he always knew this one, precise moment of each day,6 and could channel this energy to curse whomever he wished. he thus represents evil knowledge, the sensitivity to what is wrong with the world, i.e, judgementality. of course, a certain amount of this quality is necessary for us to objectively evaluate our progress in life and improve our behavior (and this is why g-d allows himself to be judgemental for a split second every day, but focusing exclusively on this quality, as did ba

elazar and itamar, however, who did not sin, moses f prayer was effective. understand this, as well: just as haran was burnt and died during the lifetime of his father, terah, so did nadav and avihu die during the lifetime of their father, aaron, by fire. after aaron died he was reincarnated as yaavetz, who is mentioned in the book of chronicles.11 the reason why he was called this is because the curse of eve was gin sadness shall you bear children, h12 and that of adam was gin sadness shall you eat it. h13 in the zohar14 it is said that the phrase gin sadness shall you bear children h is the mystical meaning of gsin crouches at the door, h15 referring to the shells [kelipot] of the world of asiyah, which are called gsadness h and gsin that crouches at the door. h and it is known that the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the path, and they resume the entire philosophy of magic. many hints, moreover, which may be found useful as assisting meditation are contained in the 'curse'from a philosophical point of view in the second volume of blavatsky's secret doctrine in connection with the prometheus myth and the awakening of manas, mind. since both of these diagrams mav be found reproduced in the body of the text very little by way of explankon need h&e be said. the first depicts a personified representation of the three fundamental vrincivles in man. each of these is

n thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art the mistress of splendour. they are destroyed who barred thy way" the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and 58 the golden dawn: volume i book one symbolic description of death, as a journey from the barren <115> wilderness of

he master condemned not the adulterous woman, but neither did he encourage her to commit the sin. that th soul is firm that the evil 8ne will gain neither man nor courage is the beginning of virtue. therefore fear not the s irits, but be firm and courteous with them, for thou hast no right either to z espise or to revile them, and this too may lead thee into sin. command and banish the evil ones. curse them by fourth knowledge lecture 75 the great names of god, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind. his actions affect not himself only, but also those with whom he is brought into contact, either for good or for evil. neither worship

hou begin to understand the saying "he descended into hell" and also to comprehend in part this strength, and thus begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they have also a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation''thought" is a mighty force when projected with all the strength of the lower will under the guidance of the r

edom who reigned before there reigned a king over israel. hegemon takes practicus round the tempk, and halts before hiereus who rises with red lamp in hand. hiereus the dukes of edom were amazed, trembling they took hold of the mighty moab, lord, when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped- the clouds also dropped water. curse ye meroz, said the angel of the lord- curse ye bitterly, the inhabitants thereof, because they came not to the help of the lord- to the help of the lord against the mighty. the river kishon swept them away- that ancient river, the river kishon. 0 my soul, thou hast trodden down strength! he bowed the heavens, also, and came down and the darkness was under his feet. at the brightness that was

flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recog <222> nise in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, 0 ye creatures of night and the darkness; come and obey my will; serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor and by the power of karnael, and by the overwhelming powers of geburah. by the awful curse of paschal, and the fire of the letter shin. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this jupiter talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, fo

RELIGIOUS TENANTS OF THE YEZIDI

love, but from fear, and this reverence they manifest not only by such religious rites as these already described, but by scrupulously avoiding all mention of satan, and the use of any word implying execration. thus, they will never pronounce the word "sheitan" the arabic for devil, nor "shat" a river, because of its resemblance to the former. neither will they use any part of the verb "laan" to curse, nor "naal, naalbend" a horse-shoe, a farrier, because the two latter have nearly the same sound, and all express the much dreaded attribute of melek taoos. their use of the scarlet anemone as a propitiatory charm or offering, has already been mentioned, and if this flower is chosen for its colour, we may see in it, as well as in the ochre with which the heathen in india daub their idols, a

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the colour of the rose turns to a pallor, or white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose symbols are sulphur in contact with fire. sohere sulphur and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose

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

bonds which unite two persons, the more terrible are the consequences of hatred between them. the brand of althaea consuming the life of meleager is the mythological symbol of this terrible power. let parents be ever on their guard, for no one can kindle hell in his own blood, or devote his own issue to misfortune, without being himself burnt and made wretched. to pardon is never a crime, but to curse is always a danger and an evil action. 43 ix t i initiation jesod bonum the initiate is he who possesses the lamp of trismegistus, the mantle of apollonius, and the staff of the patriarchs. the lamp of trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is

terror, and who began suddenly to inflict upon an inoffensive person the very acts she dreaded in them. i knew another who, after participating in an evocation concerned with a guilty woman suffering in the next world for certain eccentric acts, began to imitate, without any reason, the peculiarities of the dead person. to this occult influence must be attributed the terrible power of a parent's curse, which is feared by all nations on earth, as also the imminent danger of magical operations when anyone has not reached the isolation of true adepts. this virtue of sidereal transmutation, which really exists in love, explains the allegorical marvels of the wand of circe. apuleius speaks of a thessalian woman who changed herself into a bird; he won the affections of her servant to discover t

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

may dispense it on my journey to young worlds which have as yet insufficient warmth, and to ancient stars which have grown cold in their solitude. if i weary in my long travellings, if my beauty be less mild than thine own, and if my garments are not unspotted, yet am i a noble daughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and continue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal wanderer, who has infinity for domain. they accuse me of setting fire to the planets, the heat of which i renew;

ROBERT KIRK WALKER BETWEEN WORLDS

its a sequence of curses. these prohibitions are suggestions of tam lin's new powers of perception as a transformed being, and are common to fairy and otherworld folklore. as tam lin has been saved from the underworld or fairyland, he can see into both realms, that of the human and of the non-human. hence the threat that his eyes would have been plucked out, if only the queen had known. a similar curse is made regarding his heart, the traditional centre of love. if he had had a heart of stone, he might never have been saved! the malevolence of the fairy queen, in tam lin is rather different from her role in thomas the rhymer, but the information derived from both is, in fact, identical. the comparison between the queen in tam lin, and the queen in thomas the rhymer reveals two basic aspect

RUBY TABLET OF SET

orious self, who is the image of god, should rein unto them. the king of death: hebrews 2:14 for as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy, that is the devil. what this says is that we are all flesh and blood. all, that is, except satan. this text implies that jesus had to die to break satan's curse. however, in doing so (dying, that is, jesus elevated satan to the same status as jehovah. as jehovah was never flesh and blood, neither was satan. unlike jehovah, satan has many sons and daughters. a biblical teaching is, be fruitful and multiply. did jehovah, perhaps, forget his own teaching? or was he incapable of having more than one son? the prince of this world: john 12:31 now is the j

lso hinders the works of jehovah by resisting christian's prayers. satan has the power to afflict: in job 2:7, luke 13:16, and 2 corinthians 12:7, you will find examples of christians who were afflicted by the power of satan. satan's power can oppress in both physical and psychological realms. jehovah's authority is not sufficient to stop the curses of satan. though there are some few examples of curse breaking in the bible, there are none of curse prevention. woe be unto the one who crosses the satanist. satan performs miracles: 2 thessalonians 2:9 even him, whose coming is after the working of satan with all power and signs and wonders. the power in the name of satan is great. as people can be healed in the name of jesus, they can as well be healed in the name of satan. satan performs mi

r a graal master. an incense pellet (fragrant oils and spices in wax) is placed in the censor. the graal is filled with a rich flavorful drink containing a spice such as cinnamon. hot apple juice with cinnamon is preferred. the censor is moved about the graal and about the assembled and lastly the four neters. celebrant: gbehold the graal of perfection, of challenge, of unspoken desire. it is the curse of the setian who would drink and then forget the well from which its draught is drawn. this elixir of life is consecrated in the sacred smoke of the ancients. this elixir comes from the fruit of immortality. it contains the fire of the spice that defies death. we drink it now in fellowship, that our brother may begin his journey in its warmth. let he who shared our cup and drank with impuni

to medmenham abbey. crowley, in adopting it, applied it specifically to "one's true will. which, according to the word of the aon of horus, meant the uniting of the individual will with that of the objective universe (nuit. 41. the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. compare the magical formula of the age of satan (1966-1975 ce "indulgence instead of abstinence" crowley interprets "love" in a sexual context, but the comment concerning union of the divided implies the neutralization of complementary opposites by fusion. the compulsion of nuit [see #i-29 through #i-32] all impulses other than those which lead

ompare the magical formula of the age of satan (1966-1975 ce "indulgence instead of abstinence" crowley interprets "love" in a sexual context, but the comment concerning union of the divided implies the neutralization of complementary opposites by fusion. the compulsion of nuit [see #i-29 through #i-32] all impulses other than those which lead towards such reunion and neutralization are seen as a curse, and they are collectively characterized as hell. this is not inconsistent with the symbolism of the diabolicon and the age of satan that succeeded the aon of horus. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will "hell" is further described as "that state of manyhood" i.e: a variety of distinct and separate wills, which, from t

ift up my head, i and my nuit are one. if i droop down my head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. a learned discourse on the pleasures of sex. 27. there is a great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. 28. now a curse upon because and his kin! 29. may because be accursed forever! 30. if will stops and cries why, invoking because, then will stops& does naught. 31. if power asks why, then is power weakness. 32. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! neither the book of the law nor other texts dealing with m

distinction from the dispassionate objective universe. 53. fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. a restatement of crowley's role as set forth in #i-15. the curse of a magus is that, because he utters a new word amidst the values and norms of the expiring aeon, or as an unfamiliar complement to the present aeon, few if any will initially understand or endorse that new word. hence he can expect to be greeted with disinterest or even contempt. truth, however, is not determined by vote. harwer suggests that crowley's reception will be so antipathetic tha

an between these ordered and chaotic extremes; another of the magical secrets of the absolute standard of beauty symbolized by the phi-ratio of the pentagram of set] 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. 74. the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. the curse of a magus, as discussed with reference to #ii-53, necessarily subjects him to strong forces of frustration and depression. the new word may imply values that are so alien to those of existing society that the magus doubts his sanity and sense of proportion. all he has to combat these factors is a fundamental conviction that the word he utters is true. can those who are not magi ever underst

SABBATIC KABALA OF THE CROOKED PATH

romise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as les loa prefer the watery way of entering mundane conditions, known as manifestations. this house is very manifestive indeed since it is balancing the forces of mercury and water. ther

this cell is a worthy culmination of this highly personal grimoire, that is also just as personal as the ability of the sorcerer are to see the path of uniqueness in all. also, the language and gnosis transmitted in these two last cells will be better off when they speak by them self to the innermost chambers of the witch. the value of a belief lies in its sufficiency to realize may the blessing, curse and the cunningncthe satanic verses by salman rushdie copyright salman rushdie, 1988 all rights reserved viking published by the penguin group viking penguin inc, 40 west 23rd street, new york, new york 10010, u.s.a. penguin books ltd, 27 wrights lane, london w8 5tz, england penguin books australia ltd. ringwood, victoria, australia penguin books canada ltd, 2801 john street, markham, ontari

SALMANRUSHDIE THESATANICVERSES

rkness, blinded, lost, for love. he became afraid "what do you want? no, don't tell, just go" when you were sick i could not see you, in case of scandal, you knew i could not, that i stayed away for your sake, but afterwards you punished, you used it as your excuse to leave, your cloud to hide behind. that, and also her, the icewoman. bastard. now that i am dead i have forgotten how to forgive. i curse you, my gibreel, may your life be hell. hell, because that's where you sent me, damn you, where you came from, devil, where you're going, sucker, enjoy the bloody dip. rekha's curse; and after that, verses in a language he did not understand, all harshnesses and sibilance, in which he thought he made out, but maybe not, the repeated name _al-lat. he clutched at chamcha; they burst through th

, it is for you to look after your old father while we are in london town. you pay all the bills" january, 1961. a year you could turn upside down and it would still, unlike your watch, tell the same time. it was winter; but when salahuddin chamchawala began to shiver in his hotel room, it was because he was scared halfway out of his wits; his crock of gold had turned, suddenly, into a sorcerer's curse. those two weeks in london before he went to his boarding school turned into a nightmare of cash--tills and calculations, because changez had meant exactly what he said and never put his hand into his own pocket once. salahuddin had to buy his own clothes, such as a double-breasted blue serge mackintosh and seven blue-and-white striped van heusen shirts with detachable semi--stiff collars wh

rse. ass. one hundred miles an hour past swindon, and the weather turned nasty. sudden, dark clouds, lightning, heavy rain; she kept her foot on the accelerator _no survivors. people were always dying on her, leaving her with a mouth full of words and nobody to spit them at. her father the classical scholar who could make puns in ancient greek and from whom she inherited the voice, her legacy and curse; and her mother who pined for him during the war, when he was a pathfinder pilot, obliged to fly home from germany one hundred and eleven times in a slow aeroplane through a night which his own flares had just illuminated for the benefit of the bombers- and who vowed, when he returned with the noise of the ack-ack in his ears, that she would never leave him- and so followed him everywhere, i

y-four, beyond one thousand and one, announcing the end of time, the hour that is beyond measuring, the hour of the exile's return, of the victory of water over wine, of the commencement of the untimc of the imam. o o o when the nocturnal story changes, when, without warning, the progress of events injahilia and yathrib gives way to the struggle of imam and empress, gibreel briefly hopes that the curse has ended, that his dreams have been restored to the random eccentricity of ordinary life; but then, as the new story, too, falls into the old pattern, continuing each time he drops off from the precise point at which it was interrupted, and as his own image, translated into an avatar of the archangel, re-enters the frame, so his hope dies, and he succumbs once more to the inexorable. things

telling him of the doctor's diagnosis. when he read her death sentence, written in her own hand, he wanted very badly to burst into tears, but his eyes remained obstinately dry. he had had no time for the supreme being for many years, but now a couple of aycsha's phrases popped back into his mind _god will save you. everything will be given. a bitter, superstitious notion occurred to him "it is a curse" he thought "because i lusted after ayesha, she has murdered my wife" when he went to the zenana, mishal refused to see him, but her mother, barring the doorway, handed saeed a second note on scented blue notepaper "i want to see ayesha" it read "kindly permit this" bowing his head, mirza saeed gave his assent, and crept away in shame. o o o with mahound, there is always a struggle; with the

es of kicks and jabs, self--defence only, otherwise it would have been matricide for sure- hanif regained consciousness and haji sufyan looked down on him, moving his hands in small helpless circles by his sides, weeping openly, unable to find consolation in learning, because whereas for most muslims a journey to mecca was the great blessing, in his case it had turned out to be the beginning of a curse "go" he said "hanif, my friend, get out- but hanif wasn't going without having his say _i've kept my mouth shut for too long, he cried _you people who call yourself so moral while you make fortunes off the misery of your own race, whereupon it became clear that haji sufyan had never known of the prices being charged by his wife, who had not told him, swearing her daughters to secrecy with te

had forecast this deafening silence as she and salahuddin walked home "it's a communist show" she explained "so, officially, it's a non--event" what grabbed the evening paper headlines? what screamed at readers in inch--high letters, while the human chain was not permitted so much as a small--print whisper? everest queen, film mogul perish double tragedy on malabar hill- gibreel farishta vanishes curse of everest vilas strikes again the body of the respected movie producer, s. s. sisodia, had been discovered by domestic staff, lying in the centre of the living-room rug in the apartment of the celebrated actor mr. gibreel farishta, with a hole through the heart. miss alleluia cone, in what was believed to be a "related incident, had fallen to her death from the roof of the skyscraper, from

SAPPHIRE TABLE OF SET MAIN

use, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and crowley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsiste

ercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he ha

SAPPHIRE TABLET OF SET

use, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and crowley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsiste

ercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he ha

SATANGEL

great adonay, this incense as the purest i can obtain: in like manner, i present thee this charcoal prepared from the most ethereal of woods. i offer them, o grand and omnipotent adonay, eloim, ariel and jehovam, with my whole soul and my whole heart. vouchsafe, o great adonay, to receive them as an acceptable holocaust (the great grimoire) the satanic affirmation i denie god, and all religion. i curse, blaspheme, and provoke god with all despite. i give my faith to the devil, and my worship and offer sacrifice to him. i do solemnelie vow and promise all my progenie unto the devil. i swear to the devil to bring as many into his societie as i can. i will always swear by the name of the devil (discoverie of witchcraft, 1584) the rites of sacrifice in many operations it is necessary to make s

the spirit. conversely, a demon mat give valuable service in return for having its seal made in more durable and valuable materials, such as gold; o, thou wicked and disobedient spirit [n, because thou hast not obeyed, or answered, or regarded the words which i have commanded, the glorious and incomprehensible names of the true god, i, by the power of these names, which no creature can resist, do curse thee into the depths of the bottomless pit, to remain until the day of doom, in the hell of unquenchable fire and brimstone, unless thou shalt forwith appear before this circle, to do my will. come therefore quickly, and peaceably, by the names, adonai, zebaoth, adonai-amioram, come, come, adonai, king of kings, commands thee. now if he delays his appearance, write his name on parchment; put

harm to any creature, but giving reasonable answers to my requests, and performing my desire in all things: if he appear not at this point, say as follows: thou art still pernicious, willing not to appear and informing me upon that which i desire to know, now therefore, in the name and by the power and dignity of the omnipotent and immortal lord, god of hosts, jehovah, tetragrammaton, i do hereby curse and deprive thee of all thine office, power, and place. i bind thee in the deepest depths of the bottomless pit, there to remain until the day of judgement. may all the company of heaven curse thee, may the sun, the moon, and the stars, the light of the hosts of heaven, curse thee into fire unquenchable, into torments unspeakable, and even as thy name and seal are bound up in this box, to be

SATANIC BIBLE

, as vehicles for expending emotions they can't release or even understand on their own" nevertheless, lavey himself soon tired of the games. there were setbacks. first, some of lavey's neighbors began complaining about the fullgrowm lion he was keeping as a house pet, and eventually the big cat was donated to the local zoo. next, one of lavey's most devoted witches, jayne mansfield, died under a curse he had placed on the head of her suitor, lawyer sam brody, for a variety of reasons i have explained in the devil's avenger; lavey had persistently warned her away from brody and felt depressed over her death. it was the second tragic death in the sixties of a hollywood sex symbol with whom he had been intimately involved; the other was marilyn monroe, lavey's paramour for a brief but crucia

tempted to find wisdom in their own lies. the ice age of religious thought can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscretions. the ring of the nibelungen doth carry an everlasting curse, but only because those who seek it think in terms of "good" and "evil- themselves being at all times "good. the gods of the past have become as their own devils in order to live. feebly, their ministers play the devil's game to fill their tabernacles and pay the mortgages on their temples. alas, too long have they studied "righteousness, and poor and incompetent devils they make. so they al

o others as they do unto you; because if you "do unto others as you would have them do unto you" and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. you should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath they deserve. white witchcraft groups say that if you curse a person, it will return to you three-fold, come home to roost, or in some way boomerang back to the sender. this is yet another indication of the guilt-ridden philosophy which is held by these neo-pagan, pseudo-christian groups. white witches want to delve into witchcraft, but cannot divorce themselves from the stigma attached to it. therefore, they call themselves white magicians, and base

no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically, the victim is destroyed through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the "sacrifice" in ways and means not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individua

takes every opportunity to "pick on" others is often mistakenly called "sadistic. in reality, this person is a misdirected masochist who is working towards his own destruction. the reason a person viciously strikes out against you is because they are afraid of you or what you represent, or are resentful of your happiness. they are weak, insecure, and on extremely shaky ground when you throw your curse, and they make ideal human sacrifices. it is sometimes easy to overlook the actual wrongdoing of the victim of your curse, when one considers how "unhappy" a person he really is. it is not so easy, though, to retrace the damaging footsteps of your antagonist and make right those practical situations he or she has made wrong. the "ideal sacrifice" may be emotionally insecure, but nonetheless

at the hands of their charges! mad dogs are destroyed, and they need help far more than the human who conveniently made froths at the mouth when irrational behavior is in order! it is easy to say "so what- these people are insecure, so they can't hurt me" but the fact remains- given the opportunity they would destroy you! therefore, you have every right to (symbolically) destroy them, and if your curse provokes their actual annihilation, rejoice that you have been instrumental in ridding the world of a pest! if your success or happiness disturbs a person- you owe him nothing! he is made to be trampled under foot! if people had to take the consequences of their own actions, they would think twice! life after death through fulfillment of the ego man is aware that he will die, someday. other

real witches were sleeping with the inquisitors. this is the origin of the word "glamour. the antiquated meaning of glamour is witchcraft. the most important asset to the modern witch is her ability to be alluring, or to utilize glamour. the word "fascination" has a similarly occult origin. fascination was the term applied to the evil eye. to fix a person's gaze, in other words, fascinate, was to curse them with the evil eye. therefore, if a woman had the ability to fascinate men, she was regarded as a witch. had the ability to fascinate men, she was regarded as a witch. learning to effectively utilize the command to look, is an integral part of a witch's or warlock's training. to manipulate a person, you must first be able to attract and hold his attention. the three methods by which the

material success, and scholastic prowess are but a few of the situations covered in a compassion ritual. it might be said that this form of ceremony could fall into the realm of genuine charity, bearing in mind that "charity begins at home. the third motivating force is that of destruction. this is a ceremony used for anger, annoyance, disdain, contempt, or just plain hate. it is known as a hex, curse, or destroying agent. one of the greatest of all fallacies about the practice of ritual magic is the notion that one must believe in the powers of magic before one can be harmed or destroyed by them. nothing could be farther from the truth, as the most receptive victims of curses have always been the greatest scoffers. the reason is frighteningly simple. the uncivilized tribesman is the firs

SATANIC RITUALS

m the dry wounds of thy sides. and this we can and will do by violating the quietude of thy body, profaner of the ample vices, abstractor of stupid purities, cursed nazarene, impotent king, fugitive god! behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "justice" has caused the death of millions of our honored brothers. we curse him and defile his name. o infernal majesty, condemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite

s. this factor introduces an element of the messe noir into the rite, as mentioned by lewis spence and other writers. the title stifling air refers both to the tension produced by the contrivedly oppressive atmosphere during the early segments of the ceremony, and the closeness within the coffin. when the performance of l'air epais was resumed in 1799, it served as a celebration of the successful curse placed upon philip and pope clement v by jacques de molay, the last grand master of the templars, who had been condemned to death along with his knights. the present text employs the actual curse leveled against the king and the pope by de molay. though the dialogue of the priest of satan, the king, and the pope are presented in modern french prose, the statements of de molay have been retai

prendre ce myst re. un mal diction d'une norme puissance est attach e ma personne et mes actes. les templiers se sout veng s; ils ont de'touit le pape, ils ont de'touit le roi. leur pouvoir n'est-il pas arr t par la mort? why am i here? what is the meaning of this? i cannot comprehend the mystery of my presence in this place. it is as if a strange and overpowering summons intrudes upon my rest. a curse must be upon me yet, for even after death, the torment of the templars is not still they have destroyed this pope, and with me they have taken the king. yet here am i as it was in centuries past. will not their power stop with death? king: la question est vieille et oubli e. the matter is old and should be forgotten. priest: la question ne peut pas tre oubli e. beaucoup d'hommes moururent, p

d mentent pas. everyone in the crowd was trembling, and shuddered at the pronouncement of the grand master. but even greater shock and fear swept o'er the crowd when he continued to speak "o philip, my master, my king! even if i could forgive you, it would be in vain, for your life is condemned. before the same tribunal, i expect you within a year" numerous spectators moved by the grand master's curse are shedding tears for you, philip, and terror spreads through the silent throng. it seems the very semblance of that future vengeance moves into the crowd! the executioners are terrified and suddenly have no power to come close. tremblingly, they throw their torches on the pyre, and quickly turn away. thick smoke surrounds the scaffold, growing into billows. suddenly flames appear and leap

igers 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, all times and forces tended to that birth, not all the world could change or hinder it. i find no hint throughout the universe of good or ill, of blessing or of curse; i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted even by the faintest spark, for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of wak

yk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry the end of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel k

SATANICON

nues to employ true xian creationism, violating inapplicable commandments supposedly mandated by his creation the false and imperceptible god. truly, genesis story of creation actually began when the first church, or man-made house of god was established (beginning with moses and the hebrew tradition in the thirteenth century bc; and jesus and xianity in the first century ad, thus ushering in the curse: the actual fall of man the wholesale loss of human integrity, freedom of thought and worship, and inherent strength; generations forever cursed by the xian castration of instinctual harmony thru tyranny and mandated blind faith -7- the following criticisms are based upon historical records, biblical examples of ignorance, media accounts, experiences from others and generalized antichristian

ugh various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the

f one s enemies may very well require more than one working and depending upon the situation and those involved, may require regular doses of potent expression from the curser and/or from his demons. although with most righteous curses, this isn t necessary. realize the following: if you honestly feel that you ve been deliberately wronged, and feel the perpetrator(s) is deserving of punishment (a curse, then you re justified; and in that justification lies punishment for the guilty. the essence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

m the perspective of the amount of energy that it dispels. when comparing this dissipation of energy with the energy produced through emotional and sexual release, anton la vey, high priest of the church of satan, concludes that 'the only time a satanist would perform a human sacrifice would be if it were to serve a two-fold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individual'(33) it is apparent then that there is a comparison between the order of nine angles methods for the selection of victims and that of the church of satans. both select victims that are naturally obvious as targets for satanic wrath. however, the chruch of satan, although adhering to this satanic tradition, do not

SCHEM HA MEPHORESH

n is over the fiery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the chris

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

tes. daniel laine/corbis. 284 world religions: almanac indigenous religions olo du`mare, who handed them down through the orisha obatala, the father of the orisha: 1. you will not steal. 2. you will not kill, except in self-defense and for your sustenance. 3. you will not eat human flesh. 4. you will live in peace among yourselves. 5. you will not covet your neighbor s properties. 6. you will not curse my name. 7. you will honor your father and mother. 8. you will not ask more than i can give you and you will be content with your fate. 9. you will neither fear death nor take your own life. 10. you will teach my commandments to your children. 11. you will respect and obey my laws. santer an rituals many of the rituals and practices of santer a are kept as secret as possible. a person can ga

religious beliefs or devotion. the tales of his destruction of the idols were a much later addition to the abraham legend. according to the passages in genesis numbered chapter 12, verse 2 (12:2) and 12:3, god told abram: i will make you into a great nation and i will bless you; will make your name great, and you will be a blessing. i will bless those who bless you, and whoever curses you i will curse; and all the peoples on earth will be blessed through you. this passage from the old testament became an important part of a later christian argument from the apostle paul (c. 3 bce c. 67 ce; see entry. an apostle was one of a group of people in the new testament of the bible who were sent out to preach the words of jesus christ. paul believed that these words showed that abraham passed on g

ee on thy right cheek, turn to him the other also. 5:40 and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 5:42 give to him that asketh thee, and from him that would borrow of thee turn not thou away. 5:43 ye have heard that it hath been said, thou shalt love thy neighbour, and hate thine enemy. 5:44 but i say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 5:45 that ye may be the children of your father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. ought: anything. adversary: enemy, opponent. in the way: in company. thence: from there. uttermost: greatest amount. f

SETH IN THE MAGICKAL TEXTS

im with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of god is called 'seth, seth, the living christ (col. i.9, but 8 the spell in pgm iv.1167-1226 is addressed to helios, but the text does not employ the term =u!tika. 9 see now the reading text and discussion in r. merkelbach and m. totti, abrasax ii, abh. rhein.-westf. ak, sonderreihe pap. coloniensia xvii.2 (opladen 1991) 153-174. 10 ake

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

emed awake in naples, were zanoni and the mysterious stranger who had but an hour or two ago startled the prince di in his voluptuous palace "no" said the latter "hadst thou delayed the acceptance of the arch-gift until thou hadst attained to the years, and passed through all the desolate bereavements that chilled and seared myself ere my researches had made it mine, thou wouldst have escaped the curse of which thou complainest now, thou wouldst not have mourned over the brevity of human affection as compared to the duration of thine own existence; for thou wouldst have survived the very desire and dream of the love of woman. brightest, and, but for that error, perhaps the loftiest, of the secret and solemn race that fills up the interval in creation between mankind and the children of the

n dominions: and now he came upon a small chapel on one side the road, with a gaudily painted image of the virgin in the open shrine. around this spot, which, in the heart of a christian land, retained the vestige of the old idolatry (for just such were the chapels that in the pagan age were dedicated to the demon-saints of mythology, gathered six or seven miserable and squalid wretches, whom the curse of the leper had cut off from mankind. they set up a shrill cry as they turned their ghastly visages towards the horseman; and, without stirring from the spot, stretched out their gaunt arms, and implored charity in the name of the merciful mother! glyndon hastily threw them some small coins, and, turning away his face, clapped spurs to his horse, and relaxed not his speed till he entered th

thou given to me, yet takest from me the moment "mejnour, behold thy work! out, out upon our little vanities of wisdom! out upon our ages of lore and life! to save her from peril i left her presence, and the peril has seized her in its grasp "chide not thy wisdom but thy passions! abandon thine idle hope of the love of woman. see, for those who would unite the lofty with the lowly, the inevitable curse; thy very nature uncomprehended, thy sacrifices unguessed. the lowly one views but in the lofty a necromancer or a fiend. titan, canst thou weep "i know it now, i see it all! it was her spirit that stood beside our own, and escaped my airy clasp! o strong desire of motherhood and nature! unveiling all our secrets, piercing space and traversing worlds! mejnour, what awful learning lies hid in

ome stamped from the mint of nature have some adulteration of the dross. but there are exceptions, though few, to the general rule, exceptions, when the conscience lies utterly dead, and when good or bad are things indifferent but as means to some selfish end. so was it with the protege of the atheist. envy and hate filled up his whole being, and the consciousness of superior talent only made him curse the more all who passed him in the sunlight with a fairer form or happier fortunes. but, monster though he was, when his murderous fingers griped the throat of his benefactor, time, and that ferment of all evil passions the reign of blood had made in the deep hell of his heart a deeper still. unable to exercise his calling (for even had he dared to make his name prominent, revolutions are no

ain the secret that can rescue the lives thou hast, by permission of the universal master, permitted me to retain awhile in the temple of the clay" brighter and more devouringly burned the glare from those lurid eyes; more visible and colossal yet rose the dilating shape; a yet fiercer and more disdainful hate spoke in the voice that answered "didst thou think that my boon would be other than thy curse? happy for thee hadst thou mourned over the deaths which come by the gentle hand of nature, hadst thou never known how the name of mother consecrates the face of beauty, and never, bending over thy first-born, felt the imperishable sweetness of a father's love! they are saved, for what? the mother, for the death of violence and shame and blood, for the doomsman's hand to put aside that shini

SIR WALLIS BUDGE EGYPTIAN MAGIC

o use and to make mention of names which possessed magical powers was a necessity both for the living and the dead. it was believed that if a man knew the name of a god or a devil, and addressed him by it, he was bound to answer him and to do whatever he wished; and the possession of the knowledge of the name of a man enabled his neighbour to do him good or evil. the name that was the object of a curse brought down evil upon its owner, and similarly the name that was the object of a blessing or prayer for benefits secured for its master many good things. to the egyptian the name was as much a part of a man's being as his soul, or his double (ka, or his body, and it is quite certain that this view was held by him in the earliest times. thus in the text which is inscribed on the walls inside

TECHNICIANS GUIDE TO THE LEFT HAND PATH

eflects an understanding that on the left hand path there is an eventual change within the psyche. once one "sees" through the lhp psychological construction, the memory of that extended vision can never fade. it will always be there within the consciousness of the individual. as such, it will serve as a constant reminder of one's own possibility to further personal development and growth. a true curse for the weak of will who would wish to "go back" and seek solace in unity. you have been warned. the first idea about separation that needs to be understood is that it results from the influence of the left hand path initiatory process. within the objective and greater world of culture and society, the lhp has come into existence as a manifestation of the antinomian path of spiritual dissent

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

ing mob after nixon flashed them what he thought was the a-okay sign. to them, nixon was making an obscene gesture. nixon's "goodwill" trip suddenly became a "badwill" trip. and there's more confusion abroad: in arab countries, making this sign while shaking the hand symbolizes the giving of the "evil eye" perceived by arabs as an event of great dread. it may be interpreted that you are putting a curse on the individual. could it be that the arab interpretation of this sign is exactly what the illuminati intend in their performing it? ok- sign of the divine king 503 504 codex magica israeli prime minister benjamin netanyahu (photo: associated press, in lewiston morning tribune, october 26, 1998, p. 7a) robert rubin, secretary of the treasury in the bill clinton administration (photo: austi

connotes evil and two points descendant, or down, indicates good, but this is not so. either direction can be evil. 540 codex magica israel's six-pointed star the six-pointed star, known as the seal of solomon, as the magen david of the jews, or as the hexagram, is considered by witches and occultists of all stripes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the rothschild dynasty later adopted this star as a magical device and was instrumental in persuading (money talks) the fledgling zionist entity, israel, to adopt the six-pointed star as the national emblem. it is the symbol of the israel national fl

THE BLACK LODGE

e masters. at the present time, all organized religions of the old aeon fall into the category of demonic influence. as it is written, liber 418, 6th aethyr..and this is the mystery of the great prophets that have come unto mankind, moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who soug

ld (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, th

THE BOOK OF PLEASURE

eratum? belief is eternal desire! 34 desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the most merciless judge! the scorn of all your reforms or the inversion of your values! this constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelenting taskmaster? are not our bodies all smeared with its blood? has not the world ever been bloody? are not our pleasures but rest to drink the blood of slaughter? o, determined liars, ye know not yet the lie, it may be truth! the ego is desire, so everything is ultimately desired and undesirable, desire is ever a p

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rtles plantation one of america s most haunted. ghosts of the prairie [online] http//www.prairieghosts.com/myrtles.html. turnage, sheila. haunted inns of the southeast. winston- salem, mass: john f. blair, 2001. the tedworth drummer the bizarre haunting phenomena that beset the family of john mompesson of tedworth, england, in march of 1661 had overtones of witchcraft and the fixing of a terrible curse. the demon of tedworth is so much a part of the legend and folklore of england that ballads and poems have been written in celebration of the incredible prowess of the pesky ghost. john mompesson, a justice of the peace, had brought before him an ex-drummer in cromwell s army, who had been demanding money of the bailiff by virtue of a suspicious pass. the bailiff had believed the pass to be

old legend said that mrs. 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 78 mysterious creatures incubi fashion temporary bodies out of water vapor or gases. leeds was granted her angry wish of revenge. the baby was born a monster with devilish fangs, claws, tail, and cloven hoofs, but the extremes of its viciousness soon eclipsed the borders of leeds s curse. the little monster ate every one of the other leeds children and escaped out of the chimney to begin its reign of terror among the farmers and villagers of the region. for well over 200 years, terrified witnesses have claimed to encounter the jersey devil. the most famous series of sightings occurred in january 1909 when hundreds of men and women reporting seeing or hearing the frightening

the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those innocents who had become werewolves against their will may have been filled with disgust at their acts of slashing, ripping, and often ingesting the flesh of their human victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them. according to a number of ancient ma

s. the miamis were so crippled as a nation that the survivors fled toward the wabash river and did not feel safe until they had crossed its waters. here they remained for generations before returning to illinois territory. if these stories are true, then the seeming assistance by the piasa to the mestchegamies in their desperate battle with the miamis near alton, illinois, proved to be a terrible curse instead of a sudden blessing. soon after the piasa had flown off with the screaming and struggling miami chieftains in their talons, the monsters apparently developed a taste for human flesh. consequently, the mestchegami came to pay for their victory over the miamis through an unending sacrifice of their people to feed the ever-hungry piasa, which now seemed insatiable in their forays for h

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 (1923) became television s invincible matt dillon in the long-running series gunsmoke

ple, but may simply have the uncontrolled power to kill or injure livestock, cause mechanical breakdowns in machinery, and precipitate various accidents. the belief in the evil eye remains powerful among the muslim and christian arabs of the middle east. mothers purposely leave their children unwashed and shabbily clothed so they will not attract the attention of malignant men and women who might curse them with the evil eye if their offspring should appear too 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 194 superstitions, strange customs, taboos, and urban legends basket of evil eye charms for sale at an outdoor market in istanbul (corbis corporation) healthy or attractive. if one should ever inquire about her child s health, the affectionate

sporting event. some individuals spit on their paycheck to bless it before cashing it. modern postal employees are used to seeing people spit on the envelopes containing contest entries before the hopeful contestants drop them in the mail slot. almost universally, if people feel that a person with evil intent has put the evil eye on them, they must spit immediately to protect themselves from the curse. whenever individuals sense that a spell of witchcraft for sorcery has been directed toward them, they must spit over their left shoulder. if one should awaken from a frightening nightmare, one must spit over the left shoulder three times to be certain that it doesn t come true. even if one should encounter satan himself, the prince of darkness can be made to disappear if one spits between h

i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 201 some stories of alleged supernatural occurrences cannot really be classified as either urban legends or hoaxes, but as accounts that have been told so often that the truth of the original report has become obscured over the years. perhaps a classic story of this type would be the curse of king tut. the following individuals have been linked to tut s curse: howard carter s canary lord carnarvon sheik abdul haman jay gould woolf joel sir archibald douglas reid lady carnarvon professor cisanova georges benedite albert m. lythgoe sir william garstin a. lucas arthur e. p. weigal the honorable mervyn herbert richard bethel sources: curse of king tut s tomb [online] http//www.mum

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ven administer a potion into their unsuspecting quarry fs food or water or hide a badluck charm on his or her premises. there are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. sometimes the curandero is able to contact the bruja through supernatural means and demand that the curse or spell be removed. in more severe cases, the curandero may have to direct a spell toward the bruja and defeat her on the spiritual level in order to force her to remove the evil directed toward the victim. sources: gcurandismo. h the handbook of texas online [online] http//www.tsha.utexas.edu/handbook/online/articles/view/ cc/sdc 1.html. middleton, john, ed. magic, witchcraft and curing. g

a powerful drug into the victim fs food and induce a deep state of hypnotic lethargy in the person, transforming him or her into a blankeyed, shuffling, obedient zombi. there is also the matter of the voodoo doll and voodoo curses. anthropologist walter cannon spent several years collecting examples of gvoodoo death, h instances in which men and women died as a result of being the recipient of a curse, an alleged supernatural visitation, or the breaking of some tribal or cultural taboo. the question that cannon sought to answer was, ghow can an ominous and persistent state of fear end the life of a human? h fear, one of the most powerful and deeprooted of the emotions, has its effects mediated through the nervous system and the endocrine apparatus, the gsympathetic-adrenal system. h canno

andle, then repeated over the smoking wick. the spell was to be repeated on consecutive sunsets until the candle had been consumed. a black candle formed in the shape of a skull was often used in ceremonial magic to dispel curses. the skull-candle was to be burned at midnight and a proclamation, which had been formally written on paper, was to be read above the flame, demanding the removal of any curse that had been set against the magician. the candle was to be anointed with oil and was to be burned precisely at midnight. it was believed that power and success might be gained through the ritual burning of a candle with oil and setting before it an incense offering of sandalwood or myrrh. the candle was lighted, and the magician concentrated on a mental image of the goal that he or she mos

lt that he had become the unwelcome recipient of a candle spell, he believed that he might reverse its effect through an ancient medieval candle burning ceremony. for five consecutive nights, the magician was careful to light two large, black candles just as the sun was phasing into dusk. as the candles burned, the supplicant recited an invocation that called upon benevolent spirits to remove the curse from his head and to redirect it toward whomever had summoned the powers of darkness to cast a malediction against him. the ritual required that two candles must be allowed to be completely consumed each night. m delving deeper buckland, raymond. advanced candle magic: more spells and rituals for every purpose. st. paul, minn: llewellyn, 1999. cooper, phillip. candle magic: a coveted collect

e. a dictionary of symbols. translated by jack sage. new york: barnes& noble, 1993. gaskell, g. a. dictionary of all scriptures and myths. new york: gramercy books, 1981. gifford, jane. the wisdom of trees: mystery, magic and medicine. new york: sterling publications, 2000. paterson, jacqueline memory. tree wisdom. great britain: thorson publishing, 1997. voodoo dolls to accomplish the placing a curse or a spell upon an individual, many magic traditions utilize a wax or cloth image to represent a hated enemy or a desired loved one. to properly effect such a spell or curse, it is generally required to obtain some personal bit of the object of one fs intentions, i.e, nail parings, hair, excrement, saliva; and mix this in with soft wax or sew it in the cloth. once this has been accomplished

e or he might press the wax hearts to her or his own heart. when magicians are convinced that they themselves have been cursed, they might form an image, or puppet, to represent the one who has cast the malign spell. once the magicians have fashioned such a puppet, they bury the box containing the puppet under a thin layer of soil. over the soil, they light a bonfire and chant their wish that the curse set against them will be consumed along with the flames that burn the puppet representing the one who cursed them. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 189 replica voodoo doll (klaus aarsleff/fortean picture library) every magic tradition in every culture utilizes a wax or cloth image to represent a hated enemy

THE GOD OF THE WITCHES

esthood33could be bought and sold, or it could come of its own accord, after the performance of some ritual action orthe recitation of ritual words. it was always a small creature, which could be carried in the pocket or kept inthe house in a box or pot, it was the absolute property of the owner, it had to be ritually fed, it was never usedexcept for working magic and then only for carrying out a curse.the domestic familiar came into such prominence during the trials of the essex witches in 1645-6, owing tothe sensational records of the two witch-finders, matthew hopkins and john stearne, that it has ever sincebeen regarded, though erroneously, as an essential part of the outfit of a witch.the broom. in connection with the rites, more particularly with the processional dance, the broom pla

he witches were not peculiar in their belief that a form of words couldaffect the forces of nature. bede records[68] that on the occasion of a storm at sea, a christian bishop"showed himself the more resolute in proportion to the greatness of the danger, called upon christ, andhaving in the name of the holy trinity, sprinkled a little water, quelled the raging waves".a modern version of a magical curse on an enemy is recorded by lady wilde[69] in ireland "a woman wentto the saints' well (in innis-sark, and, kneeling down, she took some of the water and poured it on theground in the name of the devil, saying 'so may my enemy be poured out like water, and lie helpless on theearth. then she went round the well backwards on her knees, and at each station she cast a stone in the nameof the devi

orded by lady wilde[69] in ireland "a woman wentto the saints' well (in innis-sark, and, kneeling down, she took some of the water and poured it on theground in the name of the devil, saying 'so may my enemy be poured out like water, and lie helpless on theearth. then she went round the well backwards on her knees, and at each station she cast a stone in the nameof the devil, and said 'so may the curse fall on him, and the power of the devil crush him" still moremodern is the method of casting a curse by burning a candle in front of a saint's image in church; in thecandle are stuck pins, and the enemy is supposed to waste away as the candle burns, exactly as was supposedto happen when a wax figure was melted with pins stuck in it.there are many charms and spells still in vogue in which the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ugh which his or her gods manifest, they are isolate and strong in this practice. the danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly

THE MIDDLE PILLAR

tion the dormant and hitherto unsuspected parts of the psyche. the results of this practice evince, for one thing, an unparalleled increase of vitality and power. this induces and is succeeded by a calmer judgment, less perturbable by the affairs of the external life, though the capacity for dealing with it remains unimpaired. it produces a solution to spiritual perplexity, bringing to an end the curse of indecisiveness, assisting the mind to a more responsive and open attitude to the dictates or intuitions of the higher self. at first, only the middle pillar receives attention. but as practice renders the student expert, even dexterous in manipulating his visualizations, he will find it worth while to lengthen the duration of the practice, increasing the field of his attention. balance an

THE MOTHMAN PROPHECIES

ar stone monuments which prove that someone had settled the region once. since the indians didn't build such monuments, and since we don't even have any lore to fall back on, we have only mystery [1] american indian linguistic families and tribes, a map issued by c.s. hammond& co, new york- chief cornstalk and his shawnees fought a battle there in the 1760s and cornstalk is supposed to have put a curse on the area before he fell. but what happened there before? did someone else live there? the cherokees have a tradition, according to benjamin smith barton's new views of the origins of the tribes and nations of america (1798, that when they migrated to tennessee they found the region inhabited by a weird race of white people who lived in houses and were apparently quite civilized. they had

the many factories; well-educated, well-paid americans leading quiet, average lives. although there was a hotel in point pleasant i chose to cross the silver bridge and take a room in one of the many modern motels on the ohio side of the river. my first stop was the mason county courthouse and a chat with deputy halstead, a soft-spoken, serious man with a receding hairline and just a trace of the curse of all small-town policemen the potbelly "there's something to it" he assured me "the people who have seen this bird were all mighty scared. they saw something. i don't know what. some say it's just a crane" i asked him if there had been any flying saucer reports in the area "no, we haven't had any of that. just the 'bird' that's enough" he told me how to find the mcdaniel home and i drove o

THE NECRONOMICON SIMON VERSION

the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and are- certain persons and organisations that dared side with the vanquished, believing the ancient ones to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss

voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eightrayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire

nswer truthfully all the questions you shall put to him, which he has writ to answer. and it must be remembered that, after the questions have been answered to satisfaction, the spirit is to be sent back to whence it came and not detained any longer, and no attempt must be made to free the spirit, for that is in violation of the covenant, and will bring upon thee and thy generations a most potent curse, wherefore it is unlawful to move the bones of the dead or to disinter the bones of the dead. and the spirit may be sent back by means of these words barra uug uduug uugga! and he will immediately disappear and return to his resting place. if he does not go at once, simply recite again those words, and he will do so. the following is the great conjuration of all the powers, to be used only i

es the laws and the reigns of kings. he may not be called, save at the destruction of a city or the death of a king. his word is gashdig and his seal is this: here endeth the book of the fifty names, which the gods have granted me the strength and the time in which to lay it down. this book is not to be shown to the unclean or the profane or the uninitiated, for to do so is to call the most awful curse of the book upon thee and upon thy generations. spirit of the book, remember! the magan text the verses here following come from the secret text of some of the priests of a cult which is all that is left of the old faith that existed before babylon was built, and it was originally in their tongue, but i have put it into the golden speech of my country so that you may understand it. i came up

led the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaws the charmed arrow of enki's magick marduk struck agai

nd of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefor

owers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ forever in the book of chaos, can summon if they but know how. these words are not to be shown to any man, or the curse of enki are upon thee! such are the words: ia ia ia io io io i am the god of gods i am the lord of darkness, and master of magicians i am the power and the knowledge i am before all things. i am before anu and the igigi i am before anu and the annunnaki i am before the seven shuruppaki i am before all things. i am before enki and shammash i am before all things. i am before inanna and ishtar

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

THE PATH OF KABBALAH

e sabbath. 241 of 273 chapter 6.2- abraham the patriarch radio talks now the lord said unto abram 'get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that i will show thee. and i will make of thee a great nation, and i will bless thee, and make thy name great; and be thou a blessing. and i will bless them that bless thee, and him that curseth thee will i curse; and in thee shall all the families of the earth be blessed' so abram went, as the lord had spoken unto him; and lot went with him; and abram was seventy and five years old when he departed out of haran. and abram took sarai his wife, and lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in haran; and they went forth to go into the land

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

icles the desire striving after archais the ideal, failing, and the ideal seeking the lost desire; but outwardly we have, and visible to all, a true poem of the self-sacrifice of love, and as such i think we should principally read it, the poetry of life and hope, and not the mystic throbs of some deep aspiration. charicles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his pleasure every one of small cool ri

love, of the breeze that is born, love, with the breeze that takes wing. love that is lighter than scorn, love that is strong as a king, love, through the gate that is horn, sing *the tale of archais, vol. i, p. 14. the anger of zeus is aroused. aphrodite bids charicles flee, but his passion is too great, he defies the powers (they are only gods; would he have succeeded had they been grundy) the curse of zeus is reversed: his form did change, and, writhing from her clasp, fled hissing outward, a more hateful asp than india breeds to-day. ctill day dropped her blue pinions, and the night drew on, and sable clouds banked out the weary sun *the tale of archais, vol. i, p. 16. the whole course of events is now reversed, charicles a venomous adder, archais once again her own divine and gloriou

sire and foaming fire, and fire from thee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited

uine breath of adoration for the beautiful, a jewel set in fiery gold, a crimson sash embroidered with the pearls of the glowing orient; archais is one of the tenderest and most touching of women, wholly pure, not like molly tyson, who afterwards fell to the lot of a worldly old lecher. the rosy couch of her first fiery experience soon withered to a thorny briar bed, as it has for most of us. her curse was a god fs, molly fs society fs. poor molly! charicles f love was the love of the hurricane, which carries all before it, typhoonic; he knew no fears, no bonds, he cursed the god who had defrauded him of his loved one; and plunged undaunted into the ocean of adversity; to win back their former state he sacrificed himself. he was no sir percy, flatulent with wind, who could not tell a harlo

of any eye but god fs *tannhauser, vol. i. p. 236. and he tells venus of her. to which she answers: thine old desire was just to touch the mere impalpable. to formulate the formless c *tannhauser, vol. i. p. 237. again tannhauser bursts into song, one of those magnificent lyrics, flashing like a ruby, warm and flaming in the glowing gold of this drama. and thus does his song end: whose long-drawn curse runs venom in my veins? what dragon spouse consumes me with her breath? what passionate hatred, what infernal pains, mixed with thy being in the womb of death? blistering fire runs. scorching, terrific suns, through body and soul in this abominable marriage of demon power subtle and strong and sour, a draught of ichor of the veins of hell! curses leap leprous, epicene, unclean, the soul of t

ey fs estimate of the greatest nation on earth: o england! england, mighty england falls. her days of wealth and majesty are done: men trample her for mire *carmen saeculare, vol. i, p. 215. and for her eldest daughter, america, he also has but scant praise, thou heart of coin beneath a brazen breast! rotten republic, prostitute of gain *carmen saeculare, vol. i, p. 217. wealth and luxury are her curse, as they are everywhere else: the politician and the millionaire regain maternal dung *carmen saeculare, vol. i, p. 217. nevertheless in a patriotic poem entitled gan appeal to the american republic, h he strongly urges union between great britain and the united states. that friendship and dominion shall be wrought out of the womb of thought, and all the bygone days be held as things of noug

burning desire: passion to feed upon your shoulders bare, and pass the dewy twilight of our sin in the intolerable flames of hair. give thee my body as a fire to hold. o love, no words, no songs. your breast my bower *jezebel: and other tragic poems, vol. i, p. 133. in gjezebel h we find the same desire, but unfanned by restraint, in whose place stands a woman fs disdain. he, the prophet, goes to curse her. but loves her instead: for lo! she saw me, and beheld my trembling lips curled back to curse, laughed with strong scorn, whose music knelled the empire of god fs universe. and on my haggard face upturned she spat! ah god! how my cheek burned! then as a man betrayed, and doomed already, i arose and went, and wrestled with myself, consumed with passion for that sacrament of shame. from th

pace, so strong its pang must pierce; nor all the pains of hell may be one tithe as fierce. xiii. all degradation, all sheer infamy, thou shalt endure. thy head beneath the mire and dung of worthless women shall desire as in some hateful dream, at last to lie; women must trample thee till thou respire that deadliest fume; the vilest worms must crawl, the loathliest vampires gloom. dividuality the curse of existence must vanish, and it can only vanish through the melting of the discordant ego into the harmonious whole. if we set ourselves aside on a pillar of purity, we are but dualizing existence, the lees of the wine must be quaffed in the same cup as the wine itself, there is no other choice: xiv. thou must breathe in all poisons; for thy meat, poison; for drink, still poison; for thy ki

THE HOLY BIBLE KING JAMES VERSION

sons wives with him: 8:19 every beast, every creeping thing, and every fowl [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 8:20 and noah builded an altar unto the lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 8:21 and the lord smelled a sweet savour; and the lord said in his heart, i will not again curse the ground any more for man s sake; for the imagination of man s heart [is] evil from his youth; neither will i again smite any more every thing living, as i have done. 8:22 while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 9:1 and god blessed noah and his sons, and said unto them, be fruitful, and multiply, and repl

he days of terah were two hundred and five years: and terah died in haran. 12:1 now the lord had said unto abram, get thee out of thy country, and from thy kindred, and from thy father s house, unto a land that i will shew thee: 12:2 and i will make of thee a great nation, and i will bless thee, and make thy name great; and thou shalt be a blessing: 12:3 and i will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 12:4 so abram departed, as the lord had spoken unto him; and lot went with him: and abram [was] seventy and five years old when he departed out of haran. 12:5 and abram took sarai his wife, and lot his brother s son, and all their substance that they had gathered, and the souls that they had gotten in haran; and t

e goats; and i will make them savoury meat for thy father, such as he loveth: 27:10 and thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death. 27:11 and jacob said to rebekah his mother, behold, esau my brother [is] a hairy man, and i [am] a smooth man: 27:12 my father peradventure will feel me, and i shall seem to him as a deceiver; and i shall bring a curse upon me, and not a blessing. 27:13 and his mother said unto him, upon me [be] thy curse, my son: only obey my voice, and go fetch me [them] 27:14 and he went, and fetched, and brought [them] to his mother: and his mother made savoury meat, such as his father loved. 27:15 and rebekah took goodly raiment of her eldest son esau, which [were] with her in the house, and put them upon jacob her yo

an usurer, neither shalt thou lay upon him usury. 22:26 if thou at all take thy neighbour s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: 22:27 for that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that i will hear; for i [am] gracious. 22:28 thou shalt not revile the gods, nor curse the ruler of thy people. 22:29 thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou exodus page 44 give unto me. 22:30 likewise shalt thou do with thine oxen [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. 22:31 and ye shall be holy men unto me: neither shall ye eat [any] fle

and stranger: i [am] the lord your god. 19:11 ye shall not steal, neither deal falsely, neither lie one to another. 19:12 and ye shall not swear by my name falsely, neither shalt thou profane the name of thy god: i [am] the lord. 19:13 thou shalt not defraud thy neighbour, neither rob [him] the wages of him that is hired shall not abide with thee all night until the morning. 19:14 thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy god: i [am] the lord. 19:15 ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty [but] in righteousness shalt thou judge thy neighbour. 19:16 thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blo

e priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water: 5:18 and the priest shall set the woman before the lord, and uncover the woman s head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: 5:19 and the priest shall charge her by an oath, and say unto the woman, if no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse: 5:20 but if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine hus

aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse: 5:20 but if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: 5:21 then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, the lord make thee a curse and an oath among thy people, when the lord doth make thy thigh to rot, and thy belly to swell; 5:22 and this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: and the woman shall say, amen, amen. 5:23 and the priest shall write these curses in a book, and he shall blot [them] out with the bitter water: 5:24 and he shall cause the wo

rd doth make thy thigh to rot, and thy belly to swell; 5:22 and this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: and the woman shall say, amen, amen. 5:23 and the priest shall write these curses in a book, and he shall blot [them] out with the bitter water: 5:24 and he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her [and become] bitter. 5:25 then the priest shall take the jealousy offering out of the woman s hand, and shall wave the offering before the lord, and offer it upon the altar: 5:26 and the priest shall take an handful of the offering [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink

TRUE HISTORY OF WITCHCRAFT

hcraft. it matters little what the metaphysician or the moralist may inculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never

TYSON DONALD NEW MILLENNIUM MAGIC

t the self, because the magus can regard it as though it were a tree or rock. he or she can feel its heart pump, see its fingers move, and hear its voice speak. the feelings are not the self for the identical reason. the magus can observe their operation as things apart. when the body stumbles and falls, the magus becomes annoyed. the face of the body flushes and its heartbeat speeds up. its lips curse its clumsiness. the magus suddenly perceives the world around him or her as a hostile place. yet he or she is not the emotion anger. nor are thoughts, which the magus has been taught to cherish as the mosfper- sonal and private expression of his or her being, the self. the stream of human consciousness is merely an echo. it arises as a sympathetic resonance only after some deeper process has

hey go about their futile activities-gossiping, lying, gambling, speculating-because the artists intuitively grasped that evil uses small acts to dis- tract the mind away from the light. why else show devils tugging on ears and tick- ling noses? such useless and time-wasting activities as fill the lives of average persons are the stones that build the tower of ruin. have you ever wondered why you curse god when you drop something, or cut yourself, or trip and stub your toe? the momentary distraction of your will allows a tiny tendril of evil to slip past your defenses, and in that instant of distraction, you are made to serve as an instrument of chaotic forces. make a simple test. sit in a quiet place and try to listen to your own inner still- ness. in zen terms, strive to hear the sound o

TYSON DONALD SOUL FLIGHT

as fabled to roar when a rightful king stood upon it. also upon the hill of tara was a great banqueting hall some 759 feet long by 46 feet wide. for centuries, kings ruled and made their laws here. when christianity came to ireland, the priests condemned tara as a seat of druidism and idolatry, and around the year ad 560 it was cursed by saint ruadan, and was abandoned by the irish in fear of the curse, leaving it as the habitation of the fairies. fairies were closely linked by the celts to the souls of the dead, so both virgil's sunny meadow of elysium where the dead sing and sport, and the large and splendid caverns in which they reside in other myths, can be applied to the fairies. many of the recognized fairy knolls or hills are barrow mounds where lie the bodies of dead heroes, althou

ontrol, his guardian angel aiwass, these words: i am the warrior lord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din.176 the reference to the "warrior lord of the forties" needs no explanation. remember, this book was psychically received by crowley in 1904, long before th

TYSON DONALD THE POWER OF THE WORD

ent of the cursing, and blessing, of god. there is some suggestion that they may have been erected as a single altar on mount ebal that represented both hills (deut. 27:4. these piles of unhewn stones act as symbolic pillars and form a gateway into the promised land. the six stones of mount gerizim bless the people who come over the jordan and uphold the covenant, and the six stones of mount ebal curse those that pass the river and break the covenant. they are the carrot and the stick offered to the israelites as they enter through the gate to the land of milk and honey, designed to keep them obedient to the laws of moses. although it is not explicitly stated in the bible, it would be reasonable to assume that the twelve representatives who carried these stones on their backs across the jo

cts a stone in shechem as a "witness" of the renewed covenant "and joshua said unto all the people, behold, this stone shall be a witness unto us; for it hath heard all the words of the lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your god (josh. 24:27. to bring the twelve stones alive, so that they could "hear" the affairs of the israelites and dispense the curse or blessing appointed to each stone, it was necessary to make each stone a member of its particular tribe by a tie of blood. the most primitive form of altar in the old testament is that erected by piling unshaped stones together "and jacob said unto his brethren, gather stones; and they took stones, and made an heap: and they did eat there upon the heap7'(gen. 31:46. it is worth noting that

nd bottom to top (1) a ram and a panther (2) a lamb and a wolf (3) a gazelle and a bear (4) a deer and an elephant (5) a unicorn and a griffin (6) a man and a demon (see raphael patai, gates to the old city [new york: avon, 19801, pp. 335-8. it should scarcely be necessary to point out the magical significance of these twelve beasts, six benevolent to bless on the right side and six malevolent to curse on the left side. besides the four winds, the birds, and the beasts, solomon also commanded the spirits called jinn by the arabs (the singular form is jinni. these spirits he captured when needed in a magical fishing net. he caused them to dive deep into the sea and harvest pearls, to build the temple and other architectural marvels, and to perform many services for him at his bidding. the r

uses. however, in time of need, any ring can be pressed to perform any magical work: those on the left hand works of severity, restriction, judgement, and formation; those on the right hand works of kindness, expansion, mercy, and creation. when the magician wishes to bless a person, place, or thing, the right hand and the golden ring is used. on those rare occasions when it is found necessary to curse or punish, the left hand and the silver ring is employed. while both rings are worn, the body, mind, and spirit of the wearer is harmonized with the universe and the universal spirit that constitutes, animates, and sustains it. for this reason, once the cycle of the rings is begun, they should be worn continually, save for those brief moments when they are alternately changed. the gold and s

VOX SABBATUM

ays of power from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal se

y and reveals a new perception, you become like the devil or adversary, you grow close to hecate and lilith, and you gain a more direct focus of magickal will. the sabbat is also used for spells and sexual workings as well a sabbat experience with a partner is perhaps one of the most ecstasy inducing acts that can be shared by two people or more if that is your bag. the sabbat may also be used to curse and bless, all which spirals and acts as a spring the very magickal principle the staota is in the second edition of yatuk dinoih. do not invite the initiated into the circle of the witches sabbat, for the ensorcelment of cain will devour them and curse them in whole. such an experience if ever shared must be between two vox sabbatum the witches sabbat 10 understanding initiates self-initiat

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s, and she had knowledge of ra in his own name. the above words shall be said over an image of temu and an image of heru-hekennu,[fn#74] and over an image of isis and an image of horus [fn#66] here we have another instance of the important part which the spittle played in magical ceremonies that were intended to produce evil effects. the act of spitting, however, was intended sometimes to carry a curse with it, and sometimes a blessing, for a man spat in the face of his enemy in order to lay the curse of impurity upon him, and at the present time, men spit upon money to keep the devils away from it [fn#67] the gods were, according to one belief, nothing more than the various names of ra, who had taken the forms of the various members of his body [fn#68] thus the god's own name became his m

thus given: technatis,[fn#280] the father of bocchoris, leading an army against the arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. this gave him a great affection for a mean and frugal diet, and induced him to curse the memory of meinis, and with the permission of the priests he made these curses public by cutting them upon a pillar.[fn#281 [fn#278] bunches of onions were offered to the dead at all periods of egyptian history, and they were regarded as typical of the "white teeth" of horus. the onion was largely used in medicine [fn#279] the pig was associated with set, or typhon, and the black variety

WHO ARE THE DRACONIANS

rch for yet another "host" that the luciferian hive could, parasite-like, attach itself to. the "serpent" was the ideal candidate. the serpent was, according to the book of genesis, originally an upright-standing being with a semblance of free agency and sentience. if this were not the case then the creator would not have "judged" this "beast, much less cursed it to go about upon it's belly. this curse has been suffered by many of the reptilian sub-species, however there are apparently some of the more "alien" branches which have escaped this particular judgment "for a time. but this does not discredit god since there are many "delayed prophecies" in the scriptures. including the prophecy of the lion and the lamb making peace with each other, which may not be realized until well into the m

WICCA WITCHCRAFT TODAY

that they should fall in love. witches have methods by which they try to prevent this, but they are not always successful. for this reason, they say, the goddess has strictly forbidden a man to be initiated by or to work with a man, or a woman to be initiated by or to work with a woman, the only exceptions being that a father may initiate his son and a mother her daughter, as said above; and the curse of the goddess may be on any who break this law. they think that the templars broke this law and worked magic, man with man, without knowing the way to prevent love; so they sinned, and the curse of the goddess came upon them. to my own knowledge, using these witch methods is very apt to cause a fondness which could lead to an 'affair' if it were not suppressed from the start. but that means

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

same day of the solar year. meto lived 433 b.c. he was an athenian. he published his discovery at the olympic games in the above year. the exact period is, however, 18 years and 10 days. the calippic period of four cycles or twenty-six years was invented by calippus, b.c. 330, to correct meto. john heydon says that the number 19 facilitates births and menses. 20. the kiddushin, 29. 2 says god may curse a man who does not marry at least when 20 years old, for his life is a constant transgression. a woman marrying before 20 may bear children up to sixty. at 20, until 40, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and after 40 will have none. bava bathra, 119. 2. to die after 20 days diarrhoea is to die pure. 21. a hen sits 21 days, and the almond is ripe 21 da

of the talmud of jerusalem. obadiah was considered worthy to be called prophet, because he concealed 100 prophets in a cave. 103. the family of herod asmonaeus ruled jewry 103 years. 120. for 120 years, the secret vault of christian rosenkreutz remained unopened, as he had ordered, 1484 to 1604. the shemaneh esreh, the 18 blessings, were composed by 120 elders. 130. the rabbis said that after the curse, adam fasted 130 years as a penance. this number is referred to elijah, alihv, and to the word prophet, hnbia. these names number 120, add 10 to this, the number of letters. the kabalists make a mystical square (rectangle) or kamea of alihv of 130 permutations--ten by thirteen. 152. the number of maria, the greek name for mary the virgin, being 40, 1, 100, 10, 1=152. 153. the number of the g

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

tradition, indeed, a tradition transmitted in the name of god as the speaker (hadith qudsi: god said: man insults me in blaming time (dahr; i am time (ana al-dahr. in my hands is the command (amr, and i cause the alternation of night and day. see b wering, ideas of time, pp. 206 207. consider also the remark of ibn arabi, divine governance, p. 240: our master, the messenger of allah, said: do not curse time, for allah is time. pointing out that allah s being is free from likeness or equals or partners, but is manifest in eternal time. for discussion of the ascription of temporality to the divine centered around the terms dahr (aeon) and zaman (time, see chittick, self-disclosure of god, pp. 128 132. in a manner strikingly analogous to the kabbalistic idea, time is treated in sufi teaching

al language, however, in light of the parabolic exegesis of the author of the bahiric text. 43. the connection between beit and blessing is made in earlier rabbinic sources. according to one especially noteworthy exegetical tradition, god created the world with beit and not alef, since the former is the first letter of the word berakhah, blessing, whereas the latter is the first letter of arirah, curse. see palestinian talmud, hagigah 2:1, 77c; genesis rabbah, 1:10, p. 9; pesiqta rabbati, vol. 1, 21:54, pp. 504 505. 44. there is no extant verse in hebrew scripture to which this refers as noted by scholem, das buch bahir, 3, p. 6 n. 2. 45. bahir, 3, p. 119. 46. for discussion of this and other bahiric passages with special focus on the nexus between secrecy and the gift, see wolfson, hebrai

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

l) be-liar confound ovaukaho, vaunkalu conquest zoailodarepe contents (of mine) qo-k6-lasab continuance miame course zodare courses elauzodape covered etahamezod covenant sibesi creation qaa creation (in our) qoaaou creation (your) qoain creator (the) qog creatures cried with a loud voice bahals creature (no) toltorem creature (no one) toretorlum creatures (all) tolaliania crown moma6 cups talabo curse anima d darkness (with) ores darts (fiery) malipereji day basajinu death teloahe death (of) teloahe defaced (lettered) to micigi delivered (ie. gave) zodouurenuslpi deliverers (pleasant) obelisonuji depth (in the) pi-adipehe descend (ye) destroy quaae diamonds cubigadio differ (let them) dili tam diminish pered zodare dispose (to) ponape division yirepoin down (bring) dariloa dragon (the) vo

0 0

e far greater than we, who are but as sparks derived from that insupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe, and unto him all return. therefore do we adore him; therefore do we invoke him; therefore in adoration to him, sinks even the banner of the east. secondly, let me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good;

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

und. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is some analogy between this and the transfer of heathen myths from goddesses and gods to iviary and the saints, from elves to angels. heathen festivals and customs were transformed into christian, spots which heathenism had already consecrated were sometimes retained for churches and courts of justice. the popular religion of the catholics, particularly in the adorati

christian, spots which heathenism had already consecrated were sometimes retained for churches and courts of justice. the popular religion of the catholics, particularly in the adoration of saints, includes a good many and often graceful and pleasing relics of paganism (see suppl. 7. the evident deposit from god-myths, which is found to this day in various folk-tales, nursery-tales, games, saws, curses, illunderstood names of days and months, and idiomatic phrases. 8. the undeniable intermixture of the old religious doctrine with the system of law; for the latter, even after the adoption of^ conf. our' donner! hammer' the sei-v' lele! lado' the lat' pol! aedepol! me herole! me castor! medius^lidius &c. 12 introduction. tlie new faith, would not part with certain old forms and usages (see

r. 8, 10. another n.h.g. expression gotze i have discussed, gramni, 3, 694; luther has in deut. 12, 3' die gotzen ihrer goiter, making gotze rridolum. in er. alberus fab. 23, the gotz is a demigod (see suppl. the o.n. language distinguished the neut. goff idolum from the masc. gud' deus. snorri 119 says of sif' it harfagra gos' the fairhaired god; i do not know if a heathen would have said it. in curses and exclamations, our people, from fear of desecrating the name of god, resort to some alteration of it? poiz wetter! potz tausend! or, kotz tausend! mz wunder! instead of gottes; but i cannot trace the custom back to our ancient speech. the similar change of the fr. dieu into ueu, hlcu, guicu^ seems to be older (see suppl. some remarkable uses of the word god in our older speech and that o

ir har und ir lich (lyke, lych, body) so gar dem wunsche gelich (like. iw. 1333. diz was an ir (zuht, schoene, jugent) und gar der rat (all the store) des der wunsch (or wunsch) an wibe gert (desires) iw. 6468. wande sie nie gesahen (for they never had seen) zwene riter gestalt (two knights fashioned) so gar in wunsches gewalt an dem libe und an den siten (manners. iw. 6913. der wimsch vluochct (curses) im so. iw. 7066. 140 wodan. mil- hat der wunsch gevluochet. hartm. biichl. 2, 113. er was schcene und wol gevar (for gefarwet, coloured, rehte, als in der wunsch erkos (chose. gerh. 771. mill herze in (ihnen, to them) des begunde jehen (acknowledge, in wsere des wunsches fiiz (zeal, care) bereit, gerh. 1599. an der der wunsch mit kiusche har sine sileze lebcnde fruht. gerh. 1660, daz ich i

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 our examples we

4, said levat irapa zdx/jio^iv (fe/sexei^lv) smfiova, which zalmoxis or zamolxes is held by jornandes to be a deified king of the goths (getae. in the novth, faring to offinn, being guest with offinn, visiting offinn, meant simply to die, fornald. sog. 1, 118. 422-3. 2, 366. and was synonymous with faring to valholl, being guest at valholl, ib. 1, 106. among the christians, these were turned into curses: far p4 til o&ins! offins eigi j?ik! may osin's have thee (see suppl. here is shown the inversion of the kindly being, with whom one fain would dwell, into an evil one,2 whose abode inspires fear and dread. further on, we shall exhibit more in detail the way in which wuotan was pictured driving through the air at the head of the' furious (wtitende) host' named after him. valholl (aula optio

voice. j;a gengu j^eir ut, ok hies thorr fast i kampana, ok jjajtti skcggraiistlna (then went they out, and th. blew hard into his beard, and raised his beard's voice, kom ]3a]?egar andvisri moti konungi sva styrkt, at ekki matti vi5 halda (inmiediately there came ill-weather against the king so strong, that he might not hold out, ie.,at sea. this red beard of the thunderer is still remembered in curses, and that among the frisian folk, without any visible connexion with norse ideas 'diis niadhiirct donner regiir (let red-haired thunder see to that) is to this day an exclamation of the north frisians^ and when the icelanders call a fox holtaporr, thorr of the holt,2 it is probably in allusion to his red fur (see suppl. the ancient languages distinguish three acts in the natural 1 der geizh

at^ such stones are also called donnerdxie(-axes) donnersteine, donnerhammer, alhschossc (elfshots, strahlsteine, teufelsfinger, engl, thunder-holts, swed. thors viggc, dan. tordcnhile, tordenstraale (v. infra, ch. xxxvii^ and stone hammers and knives found in ancient tombs bear the same name. saxo gram. p. 236: inusitati ponderis malleos, quos jovialcs voca^ tliis depth is variously expressed in curses &c. e.g. may tlie thunder strike you into the earth as far as a liare can run in a hundred years- weddigens westfiil mag. 3, 713. wigands arcliiv 2, 320, has nine vears instead of seven^ the grk name for the stone is /sfxe/xvtvt? a missile. 180 thunar. bant. prisca virorum religione cultos. cupiens enim antiquitas tonitruorum causas usitata reruin similitudine comprehendere, malleos, quibus

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ristianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman. contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the principles of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold

ALEISTER CROWLEY ACROSS THE GULF

by my first failure to assume the god-form, and their priestly falsehood that my sanctity had rapt me into heaven. nor had the wealth they lied to obtain availed them aught; for pharaoh had descended upon thebai, and laid heavy hand upon the coffers of the temple, so that they were poor. even, they sold good auguries for gold; and these were a very destruction to them that bought. then they sold curses, and sowed discord in the city. wherefore the people grew poorer still, and their gifts to the temple waxed even less. for there is no foolishness like the hunger after gain. of old the gods had given blessing, and the people offered freely of their plenty. now the priests sowed chaff, and reaped but barrenness. so i waited patiently in silence to see what might befall. and this foolish pri

ALEISTER CROWLEY BOOK OF THE LAW

let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you of their flesh to eat! iii,12: sacrifice cattle, little and big: after a child. iii,13: but not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spar

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

i of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe

d be able to speak! the egyptian gods are so complete in their nature, so perfectly spiritual and yet so perfectly material, that this one invocation is sufficient. the god bethinks him that the spirit of mercury should now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with its tedious prayers, conjurations, and curses. it will be noted, however, that in this invocation of thoth which we have summarized, there is another formula contained, the reverberating or reciprocating formula, which may be called the formula of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silen

reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to the spirit with some account of the constraints and curses occasionally necessary i on the appearance of the spirit, or the manifestation of the force in the talisman which is being consecrated, it is necessary to bind it by an oath or charge. a spirit should be made to lay its hand visibly on the weapon by whose might it has been evoked, and to "swear obedience and faith to him that liveth and triumpheth, that regneth above him in his palaces as t

ible, that bridal is consummated. iii the obstinacy of a spirit (or the inertial of a talisman) usually implies a defect in invocation. the spirit cannot resist even for a moment the constraint of his intelligence, when that intelligence is working in accordance with the will of the angel, archangel 134 and god above him. it is therefore better to repeat the invocations than to proceed at once to curses. the magician should also consider<ritual. but he renews this consideration from the new standpoint attained by the invocation> whether the evocation be in truth a necessary part of the karma of the universe, as he has stated in his own oath (see cap. xvi, i. for if this be a delusion, success is impossible. it will then be best to go b

s hindering the operation (for "ex hypothesi" no divine force can be interfering) and having thus temporarily dislodged them- for the power of the god invoked will suffice for this purpose- one may proceed with a certain asperity to conjure the spirit, for that he has done ill to bend before the conjurations of the black brothers. indeed, some demons are of a nature such that they only understand curses, are not amenable to courteous command "a slave whom stripes may move, not kindness" finally, as a last resource, one may burn the sigil of the 135 spirit in a black box with stinking substances, all having been properly prepared beforehand, and the magical links properly made, so that he is really tortured by the operation<
ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

5. this, read in connexion with verse 43, was then fulfilled may 1, 1906, o.s. the tragedy was also part of mine initiation, as described in the temple of solomon the king. it is yet so bitter that i care not to write of it. weh note: crowley lost his first child to illness. he blamed his wife for unhygienic practices. al iii,16 "deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all" the old comment 16. courage and modesty of thought are necessary to the study of this book. alas! we know so very little of the meaning. the new comment the god wisely refrains from clear expression, so that the event, as it occurs, may justify his word. this progressive illumination of that word has served to keep it alive as no single revelation co

ALEISTER CROWLEY THE SWORD OF SONG

ith how deprav d a quality o regan! reg. i pray you sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint that he is not to have it all his own way, falls a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168, all the stor d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes! with this he makes his age contemptible by the drivel-pathos of ll. 156-158, dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you ll vouchs

ALEISTER CROWLEY EQUINOX EQ I 1 2

third of his half-bottle of light white wine; yet he's like a hashish- drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant way.(damn him! he is so glad. he calls this a result. a result! damn him! o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! and john st. john has nearly thrown a bottle at the waiter for not bringing the next course. he will not be allowed to finish his wine! he orders cold water. 8.12. things a little better. but he tries 100 small muscular movements, pressing on the table with his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to w

ALEISTER CROWLEY EQUINOX EQ I 4 2

ked his victim. a blue-greenish light seemed to play round the head of the vampire, and then the flaxen hair turned the colour of muddy 175 snow, and the fir skin wrinkled, and those eyes, that had turned so many happy lives to stone, dulled, and became as pewter dappled with the dregs of wine. the girl of twenty had gone, before him stood a hag of sixty, bent, decrepit, debauched. with dribbling curses she hobbled from the room. as frater p. left the house, for some time he turned over in his mind these strange happenings, and was not long in coming to the opinion that mrs. m. was not working alone, and that behind her probably were forces far greater than she. she was but the puppet of others, the slave that would catch the kids and the lambs that were to be served upon her master's tabl

iver, its waters called up to him in the presence of his followers "hail! pythagoras" frequently, while in the power of the hasheesh dilirium, have i heard inanimate things sonorous with such voices. on every side they have saluted me, from rocks, and trees, and waters, and sky, in my happiness filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonis

, i quietly passed round the large table at which his terror-stricken fold sat gaping, and moved towards the door. the whole assembly seemed petrified with fear. at first the bless d one appeared not to realize what had happened, so taken aback was he by any one having the audacity to leave the room without his permission: then he recovered himself, and at the top of his tiger-roar poured out his curses in choicest hindustani. on reaching the door i opened it, and then facing him i exclaimed in a loud voice in his native tongue "chup raho! tum suar ke bachcha ho" with gleaming eyes, and foaming lips, and arms flung wildly into the air- there stood the indian god, the 666th incarnation of haram zada, stung to the very marrow of his bones by this bitterest insult. beside himself with fury he

ring "morphinomane" that task is ours. for last night in the visions of mine head upon my bed i beheld, strangely interwoven with this striking picture, the scene between little red tiding hood and her sick grandmother- how perverted! for in my dream it seemed that the old lady had devoured the wolf and that the scourge of the 346 tories was but a bed-ridden and toothless hag, mumbling the senile curses and jests which she could no longer articulate. true it is that the word of shaw is quick and powerful, sharper than a two- edged sword. yet the habit of sword-swollowing is probably fatal to the suicidal intentions of a brutus, and it has certainly grown on him until he can no longer slay either himself or another. a dweller in the glass houses of fad, he has thrown stones at the fishy god

ALEISTER CROWLEY EQUINOX EQ I 4 3

e, inaudible, 45 intangible, ingustable, insensitive to human smell, invariable, implacable, invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, a

ALEX SANDERS THE KING OF THE WITCHES

nce' alex was adamant; it was his life or michael's. the.experiment had not been a success and it must be ended. he threw 94 into the cauldron in the centre of the circle the robes he and paul had worn when creating michael. as the flames soared, the pentacle was cast in, together with the bed-sheets, the melted wax from the candle and the pages of rituals. as each item was thrown to. the flames, curses were pronounced, each more terrible than the last. suddenly alex staggered,dropped his athame, and michael's voice took over, the first time it had ever done so inside a circle 'i am a spirit' he screamed 'i have stopped being what you made me, a familiar, and neither you nor all the gods can destroy me' the voice faded. as alex came to, he seized his athame, which is never used to destroy

i kitchen and. ought there. might be air in them. for a few moments. the. knocking. stopped.and lie believed he had found the trouble" then. it began in .earnest. walls rumbled..as though being kicked,window"panes rattled although there was nowind,and the .brass ornaments on the mantelpiece rocked and shook. boldly alex raised his fist and demanded that the spiritsgoor be destroyed by incense and curses. from room to room he ran, chasing the invisible spectre, encouraged. by mrs .peters who .charged behind hint. crying 'hallelujah. but the noises continued 'yourmagic isn't enough without voodoo' mrs peters concluded 'i know the things you need 'you come back here tomorrow night at nine o'clock and me and myfriends weshall show.you' puzzled at his failure, alex was glad to getaway from the

hood. 134. or who speak of any real meeting-place or where they bide. 135. let the craft keep books with the names of all herbs which are good, and all cures so all may learn. 136. but keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 139. magicians and christians may taunt us saying 'you have no power, show us your power. do magic before our eyes, then only will we believe' seeking to cause us to betray the art before them. 140. heed them not, for the

onds if he wishes to. when he keeps still, confirming .once again that he .is willing .to .be sworn in, she takes.a length of thick silk and takes his measure from the crown of his head to the souls of his feet. in olden times, and .in some covenseven today, this measure is retained by the high priest and if the initiate tries. to break free from the coven, the witches cut pieces from it and make curses designed to destroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gives it to the initiate and tells him either to bum it immediately or keep it in a safe place where no one else. can get it. the high priest strikes a bell three times to call attention to watch the scourging. the recruit has to kneel be

december to 21 january. lucky stones: capricorn, onyx; saturn, obsidian, jet. lucky numbers: capricorn, three; saturn, eight. lucky day: saturday. flowers: nightshade, rose. trees: pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third

ALEXANDRIAN BOOK OF SHADOWS OCCULT

, there is one answer"'void the coven or seek another one, or make a coven of your own, taking with you those who will go" 97. 98. to those who cannot rule justly, the answer be "those who cannot bear your rule will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monie

134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed the

rance is desired; but for the purpose of ritual it is good that the initiates be bound firmly enough to feel they are absolutely helpless but without discomfort. the measure (in the first degree) is taken thus: height, round neck, across the heart and across the genitals. the old custom is, if anyone were guilty of betraying the secrets, their measure was buried at midnight in a boggy place, with curses that "as the measure rots, so they will rot" notes published in janet and stewart farrar's the witches' way; from gbg's bos (text b or c; it's the same in each. l the meeting dance the maiden should lead. a man should place both hands on her waist, standing behind her, and alternate men and women do the same, the maiden leading and they dance following her. she at last leads them into a rig

een aspirant and tutor this may easily be avoided by both parties from the onset, by firmly resolving in their minds that if any fondness ensues it shall be that of a brother and sister, or parent and child, and it is for this reason that a man may only be taught by a woman and a woman by a man, and that man and man or woman and woman should never attempt these practices together, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

thought-form can act like a boomerang. it can return, charged with increased velocity, to the one who sent it on its mission. a strong hatred, clothed in mental matter, can return to its creator charged with the energy of the hated person, and can hence work havoc in the life of the aspirant. hate not, for hatred returns ever from whence it came. there is a depth of truth in the ancient aphorism "curses, like chickens, come home to roost" a potent desire for material acquisition will eventually return bringing inevitably that which has been desired, only to find in the majority of cases that the aspirant no longer aches for possession, but regards it as an incubus, or, in the meantime, already possesses more than he needs and is satiated and knows not what to do with all that he has gained

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

g mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords and shields and reciting courageous words. behind him there are five hundred black women shaking their black garments and shouting curses. the division leaders of these four groups are surrounded by emanations along with the emanations of those emanations. all the deities and their retinue, which fill the whole earth, are decorated with the syllable o. on their foreheads, the syllable. on their throats, and the syllable h. on their hearts.84 83 see dcts, p. 118.20-119.3 and appendix d, p. 215. 84 see nbgl, fol. 2a.1-3b.2. de

hounds are actually dog-headed goddesses that act as harbingers for these riders and they have their own iconography [1] the bitch dungdok tselmikma (dung mdog mtshal mig ma "conch shell-colored vermillion-eyed woman" blows poisonous vapors from her mouth. she catches the scent of human flesh and blood. she captures the breath of the enemy and gulps it down. she follows the divine might demon and curses the enemy with insanity [2] the bitch marmo tselmikma (dmar mo mtshal mig ma "red vermillion-eyed woman" opens her mouth and bares her fangs of copper. a fog of disease swirls from her mouth. she catches the enemy s breath and drinks warm blood from the transgressor s brain. she follows the rock might demon and consumes the brain of the enemy [3] the bitch marnak trakmikma (dmar nag khrag m

true words. there are five hundred exorcists wearing black hats and exorcist robes, and holding daggers and bandhas;522 they [walk] on the right side of tsiu marpo and utter fierce mantras. there are five hundred armed men holding swords and shields; they [walk] on the left side of tsiu marpo and recite courageous words. there are five hundred black women shaking their black garments and speaking curses; they quickly follow after tsiu marpo. the division leaders of these four groups are surrounded by emanations together with emanations of those emanations (3b) all the deities and their retinue which fill the whole extent of the earth are decorated with the syllable o. on their foreheads, the syllable. on their throats, and the syllable h. on their white hearts. he who has forms of iron-hoo

BLAVATSKY H P ANTHROPOGENESIS

they generally try to impede the work of human procreation. when daksha, the chief of the prajapati (creators, brings forth 10,000 sons for the purpose of peopling the world, narada- a son of brahma, the great rishi, and virtually a "kumara" if not so in name- interferes with, and twice frustrates daksha's aim, by persuading those sons to remain holy ascetics and eschew marriage. for this, daksha curses narada to be re-born as a man, as brahma had cursed him before for refusing to marry, and obtain progeny, saying "perish in thy present (deva or angelic) form and take up thy abode in the womb" i.e, become a man (vayu purana; harivamsa, 170. notwithstanding several conflicting versions of the same story, it is easy to see that narada belongs to that class of brahma's "first-born" who have a

reverse that we find in all the puranic allegories, and not without good esoteric reason. the king of the gods (or indra) sends a beautiful apsarasas (nymph) named pramlocha to seduce kandu and disturb his penance. she succeeds in her unholy purpose and "907 years six months and three days* spent in her company seem to the sage as one day. when this psychological or hypnotic state ends, the muni curses bitterly the creature who seduced him, thus disturbing his devotions "depart, begone" he cries "vile bundle of illusions. and pramlocha, terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. she went from tree to tree, and as, with the dusky shoots that crowned their summits, she dried her limbs, the child she had conceived

the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan is the shadow of the lord: god in the manifested world "the throne of satan is the footstool of adonai- that footstool being the whole kosmos (vide part ii "is pleroma satan's lair) when the church, therefore, curses satan, it curses the cosmic reflection of god; it anathematizes god made manifest in matter or in the objective; it maledicts god, or the ever-incomprehensible wisdom, revealing itself as light and shadow, good and evil in nature, in the only manner comprehensible to the limited intellect of man. this is the true philosophical and metaphysical interpretation of samael, or satan, the adversa

that "this wisdom (psuche in the original) descended not from above, but is earthly, sensual, devilish; and psuche is manas, the "human soul" the spiritual wisdom or soul being buddhi. yet buddhi per se, being so near the absolute, is only latent consciousness* this is the "undying race" as it is called in esotericism, and exoterically the fruitless generation of the first progeny of daksha, who curses narada, the divine rishi, alleged to have dissuaded the haryaswas and the sabalaswas, the sons of daksha, from procreating their species, by saying "be born in the womb; there shall not be a resting place for thee in all these regions; after this narada, the representative of that race of fruitless ascetics, is said, as soon as he dies in one body, to be reborn in another[[vol. 2, page] 276

he human god, the god of emotional, pomp-loving and theatrical church ritualism, with lights and music* see chap. xii. in revelation where we find apollo's mother persecuted by that python, the red dragon, who is also porphyrion, the scarlet or red titan[[vol. 2, page] 384 the secret doctrine. with the dragon of the deep, the animal of tiamat, the spirit of chaos, and offends against his god, who curses him, and calls down on his head all the evils and troubles of humanity "this is followed by a war between the dragon and the powers of evil, or chaos on one side and the gods on the other "the gods have weapons forged for them* and merodach (the archangel michael in revelation) undertakes to lead the heavenly host against the dragons. the war, which is described with spirit, ends, of course

ths of the earth, in this one sense. the zend-avestic amshaspends are a host with a leader like st. michael over them, and seem identical with the legions of heaven, when one reads the vendidad. thus in fargard xix, ii. 13 (42, zarathustra is told by ahura mazda to "invoke the amesha spenta who rule over the seven karshvares* of the earth; which karshvares in their seven[[footnote(s* no "god" who curses his (supposed) own work, because he has made it imperfect, can be the one infinite absolute wisdom, whether called bel or jehovah* in the indian allegory of tarakamaya, the war between the gods and the asuras headed by soma (the moon, the king of plants, it is viswa-karma, the artificer of the gods, who forges, like vulcan (tubal-kain, their weapons for them* we have said elsewhere that the

ather" of our modern monotheist, but to the ideal and abstract cause. for, as he says "this [gk char, the god over all, is not the truth or the intelligence, but the father of it" and its primal cause. is it plato, the greatest pupil of the archaic sages, a sage himself, for whom there was but a single object of attainment in this life- real knowledge- who would have ever believed in a deity that curses and damns men for ever, on the slightest provocation* not he, who considered only those to be[[footnote(s* also in t'sang-t-ung-ky, by wei-pa-yang* cocker's "christianity and greek philosophy" xi, p. 377* the cry of despair uttered by count de montlosier in his mysteres de la vie humaine, p. 117, is a warrant that the cause of "excellence and goodness" supposed by plato to pervade the unive

BLAVATSKY H P COSMOGENESIS

f their great prophets and seers like daniel and ezekiel (enoch belonging to a far distant race and not to any nation but to all, as a generic character, they knew little of, nor would they deal with, the real divine occultism, their national character being averse to anything which had no direct bearing upon their own ethnical, tribal, and individual benefits- witness their own prophets, and the curses thundered by them against the "stiff-necked race" but even the kabala plainly shows the direct relation between the sephiroth, or elohim, and men. therefore, when it is proved to us that the kabalistic identification of jehovah with binah, a female sephiroth, has still another, a sub-occult meaning in it, then and then only the occultist will be ready to pass the palm of perfection to the k

and only when forced to do so by the evolutionary tidal wave that carries on humanity slowly, silently, but steadily toward the dawn of the sixth-race mankind. for once out of the safe custody of their legitimate heirs and keepers, those mysteries cease to be occult: they fall into the public domain and have to run the risk of becoming in the hands of the selfish- of the cains of the human race- curses more often than blessings. nevertheless, whenever such individuals as the discoverer of etheric force- john worrell keely- men with peculiar psychic and mental capacities* are born, they are generally and more frequently helped than allowed to go unassisted; groping on their way, though, if left to their own resources, falling very soon victims to martyrdom and unscrupulous speculators. onl

BOOK OF ENOCH

e will grow in peace, and the years of their joy will increase in gladness and eternal peace; all the days of their life. 3) rebels among the watchers (pages 15-17) this is the story of the fallen angels. the beginning, 6.1-2, is virtually identical with genesis 6.1-2. in enoch's book, we get their names and many other details. at 6.6, enoch explains the naming of mount hermon- in hebrew it means curses. the mountain that he was actually referring to is possibly somewhere near lake van in turkey. it is common for translators to update names rather than use phonetics, so the few names that appear, mainly mountains and rivers, can t be relied upon as accurate identifications. we don t know whether there was another mountain called curses or even what language the book was originally written

d desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon because on it they swore and bound one another with curses. 6.7] and these are the names of their leader

BOOK OF BLACK SERPENT

ephiroth contined in the seven evil palaces, and these sephiroth have their place from behind the holiness of the world of assiah. and samael the evil surroundeth the whole evil sephiroth who are thus eleven instead of ten. there are eleven letters in the word lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom, etc. in the evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth cut off from god (psalm xxxvii, v.34; when the wicked are cut off (from god) and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

he goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman [insert pic p022- contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the principles of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

to the introduction of "magic" into that complex generally recognized as "religion" in black american experience. since few terms have prompted more disagreement than these two, it might be useful to clarify my own use of them. magic is a particular approach or attitude by which humans interact with unseen powers or spiritual forces. in contrast with religion, it is efficacious, with its spells, curses, incantations, and formulae. magic is used for specific, personal ends. it operates mechanically.as opposed to prayer, which is communal, devotional, and noncoercive "magic" notes a famous treatise by the nineteenth-century scottish classicist james george frazer "often deals with spirits" but "it constrains or coerces instead of conciliating or propitiating them as religion would do" relig

entional spiritual authorities (e.g, christian ministers, or members of black churches) while taking part in hoodoo, conjure, and\ 5\ root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claimed" emember the lord, in some of his ways, can be mysterious. the bible says so" spiritual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop

r under your house that will harm you" she did, however, place much stock in signs and omens, especially portentous dreams and good luck practices, traditions with which she was "plenty esperienced" for others, faith in the benevolent power of christianity was the most powerful charm to challenge the works of evil conjurers and witches. one former bondwoman in mississippi said that she feared the curses of supernatural practitioners until she "got religion" when jack atkinson, a former georgia slave, received a "second blessing from the lord" an allusion to the christian experience of sanctification, he maintained that thereafter "no conjurer [could] bother him" another convert claimed that when god had saved him from being "conjured by a hoodoo" in return he promised to "serve him the bal

COSIMANO CHARLES ELEMENTARY PSIONICS

received a radio receiver/transmitter that had a working range to about the back yard with the antenna length provided. looking back at that device, it would have been a simple matter to make basic head electrode and wire it into the transmitter part where the code key or microphone came in. of course, tuning would have been a little catch as catch can, but it would have worked! arrrrrrgh! drat! curses! foiled again! what makes it worse, is that the chasis of that unit is now a radionic unit that has served me for many years. it gets better! i was always a fan of braniac and so whenever there was a superman comic with him in it, i bought it. and in superman #167, february 1964, he teams up with our old friend luthor who has a "time-space thought scanner" which tunes into the origin of bra

DAVID ICKE THE BIGGEST SECRET

c centre is loch ness, near inverness, the home, according to the legend, of thefamous reptile, the loch ness monster. so what could these legends really be symbolicof? aleister crowley, the best known satanist of the 20th century, had a house at lochness and it was to this area that he came to perform some of his most powerful blackmagic rituals. a rock formation near the loch called the rock of curses has been usedby black magicians for hundreds of years and crowley was particularly drawn to theenergy emanating from a nearby mountain known as mealfuorvonie.37 there is muchmore to the legend of the loch ness monster than meets the eye and the same is true ofother unidentified creatures like the so-called bigfoot. some native american shamansbelieve that the entity which manifests as the b

DION FORTUNE PSYCHIC SELF DEFENSE

or witch-unguents which contain opium and cantharides. it is not difficult to imagine what manner of dreams would come in the sleep thus induced. c. s. ollivier, 60 of 103 in his recent book, analysis of magic and witchcraft, gives it as his opinion that attendance at the sabbat was often achieved by means of drug-induced dreams. subtle poisons also undoubtedly play a part in the effectiveness of curses, a favourite method being to make a talisman of brass, copper or lead, and fasten it incon spicuously at the bottom of a drinking vessel or cooking pot. what effect the talisman had is conjectural, but there is no doubt at all about the effect of the steady dissolving of small quantities of lead and verdigris in the food. but while all these things were a part, and a considerable part, of t

when, for no apparent reason, things went wrong and there was a con siderable upheaval. we did not know at the time, but we learnt later, that the owner of the flat where they were being held had obtained possession of a floor-cloth that had been used in ritual magic by an occultist whom only the utmost leniency could call doubtful. the artificial elemental is really the basis of the efficacy of curses. in this case no physical substance is employed, but a portion of the akasha is moulded into a definite form and held thus by the will of the operator until, as it were, it "sets" into this mould is poured the concentrated energy of the operator, something of his own self goes into it. this is its soul, and it is like a self-steering torpedo which is set to move in a curve towards a chosen

EMPERORS NEW RELIGION CHURCH OF SATAN

d the founder is perceived as somehow more than human. the founder is considered infallible, or the founder s faults are ignored or explained away [25, pp. 184- 218] the founder, anton lavey, plays a key role in the religion. it is very common to find that followers of new religious groups, sects, or cults revere the founder as more than human, capable of miracles (or, in the case of anton lavey, curses, etc. with very flattering hagiographies written about the founder s life. they ignore rampant inconsistencies in the founder s professed past and perceive ordinary actions as accomplishments only a demigod could have performed. they are quick to accredit general trends to the founder; for example, on the church of satan web page peter gilmore contributes today s pleasure-oriented culture t

e joined the clyde beatty circus in 1947 as a lion tamer [3. if common sense alone does not speak against the employment of a 17 year old new hire as a lion tamer, the absence of the name lavey or levey from clyde beatty s employment records strongly indicates that anton lavey fabricated the story. similarly, with few exceptions that provide no statistical weight, anton lavey has taken credit for curses involving the death or harm of his enemies only after the alleged maledictions had taken effect. like his professed circus employment and curses, most of his history is either unsupported, posthumously claimed, or contradicted by facts. it is clear that zeena and nikolas shreck s motivation for making public the myths behind anton lavey in itself does not provide a case against the accuracy

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e occult history of the european races that occupy the territories now known as the united states of america begins with their initial settlement of north america. the early english, german, and dutch settlers brought with them an active belief in magic, witchcraft, and sorcery (malevolent magic. settlers were aware of a range of magical practices such as image magic, and had a particular fear of curses aimed at them. should such curses come to pass they would often attribute it to the sorcery of the person pronouncing the course. as early as 1638 in massachusetts, jane hawkins was indicted for practicing witchcraft, though no record of a trial survived. less than a decade later, however, alice young was tried and executed in connecticut. hers was the first of a steady stream of trials and

s. there is no authentic definitive edition, since the form and scope of the book differs from coven to coven. normal procedure is for a witch to copy the work in her own handwriting and destroy the original, but in many covens, copies are made without destroying the original. however, no copy is intended to be kept by a witch who leaves the coven, and this rule is enforced by various threats and curses. although the act of copying the book in manuscript suggests a centuries-old secret tradition, there is little doubt that the material contained in most modern versions of the book of shadows derives from sources such as aradia; or the gospel of the witches (1899) by charles godfrey leland, a compilation of witchcraft folklore reportedly collected by leland from a florentine fortune-teller

ourteous treatment, appreciation for what they do, and have their own caprices. often they bring a religious atmosphere but few of them seem of saintly disposition. walter, the control of mina crandon (margery) cursed freely if something displeased him and sent cantankerous objectors to the devil. in his righteous indignation against houdini he accused him of cheating, swore terribly, called down curses on his head, and used the most fearful language. eyen, the egyptian control of mrs. travers smith (hester dowden, who claimed to have been a priest of isis in the reign of ramses ii, also cursed and swore in verse against a member of the circle who drove him out by hypnotic suggestion given to the medium. peter, another control of smith, was similar to walter, in that he attached himself to

ress, 1977. dyer, t. f. thiselton. the ghost world. london: ward& downey, 1893. flammarion, camille. haunted houses. london: t. fisher unwin, 1924. reprint, detroit: tower books, 1971. hallam, jack. the ghost tour: a guidebook to haunted houses within easy reach of london. london: wolfe publishing, 1967. harper, charles g. haunted houses: tales of the supernatural, with some account of hereditary curses and family legends. london: palmer, 1924. reprint, detroit: tower books, 1974. hippisley-coxe, a. d. haunted britain: a guide to supernatural sites frequented by ghosts, witches, poltergeists& other mysterious beings. london: hutchinson; new york: mcgraw hill, 1973. reprint, london: pan, 1975. holzer, hans. hans holzer s haunted houses: a pictorial register of the world s most interesting g

: h. c. publishers, 1970. leek, sybil. astrology and love. new york: berkley, 1977. the best of sybil leek. new york: popular library, 1974. cast your own spell. new york: pinnacle books, 1970. the complete art of witchcraft. new york: world publishing, 1971. diary of a witch. englewood cliffs, n.j: prentice- hall, 1968. a shop in the high street. new york: david mckay, 1962. sybil leek s book of curses. englewood cliffs, n.j: prentice-hall, 1975. sybil leek s book of fortune telling. new york: collier, 1969. lees, robert james (ca. 1849.ca. 1931) british clairvoyant and pensioner of the privy purse who was often received at buckingham palace by queen victoria. he was also the subject of a hoax concerning the infamous jack the ripper case. an article was published in the london daily expre

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

also began to publish a periodical that flourished through the early 1970s, the wica newsletter, and the witchcraft digest. martello identifies himself as a traditionalist wiccan with sicilian roots. his coven operates under the name witches international craft associates. he also founded and heads hero press, a small publishing operation. martello died in june 2000. sources: martello, leo louis. curses in verses. new york: hero press, 1971. weird ways of witchcraft. new york: hc publishers, 1969. melton, j. gordon. religious leaders of america. 2nd edition. detroit: gale research, 1999. martial arts a group of asian skills combining mental, physical, and spiritual energies for self-defense in weaponless fighting, or the achievement of apparently paranormal feats of strength and control. t

ed highways and byways (1914, the irish abroad (1915, twenty years experience as a ghost hunter (1916, the haunted man (1917, fortunes (1918, haunted places in england (1919, menace of spiritualism (1920, more haunted houses of london (1920, ghosts, helpful and harmful (1926, strange disappearances (1927, strange sea mysteries (1927, confessions of a ghost hunter (1928, fatal kisses (1929, famous curses (1929, great thames mysteries (1929, rooms of mystery (1931, ghosts of london (1932, the devil in the pulpit (1932, family ghosts (1934, spookerisms; twenty-five weird happenings (1936) haunted churches (1939, dead riders (1953, phantoms of the night (1956, haunted waters, and trees of ghostly dread (1958. odor of sanctity perfume said to be exhaled by christian saints, even after death. th

titioners of neo-pagan witchcraft. much of the popular wiccan movement is focused on the improvement of the lives of the adherents and the lives of their friends and family. low magic is common and accompanies a program that emphasizes psychic training, self-discipline, and the development of new social skills. in modern wicca, the emphasis is placed upon positive spells, but there is a place for curses and negative spells. admonitions surround the use of such spells. some pagan priestesses speak of a threefold law of return. if one seeks out a spell, and if that spell does not take, it will rebound upon the one who sent it with a triple force. sources: abbott, john. the keys of power: a study of indian ritual and belief. london: methuen, 1932. reprint, new hyde park, n.y: university books

methuen, 1932. reprint, new hyde park, n.y: university books, 1974. aima. ritual book of herbal spell. los angeles: hermetic science center, 1970. budge, e. a. wallis. egyptian magic. london: kegan paul, 1899. spells encyclopedia of occultism& parapsychology. 5th ed. 1454 campbell, j. g. witchcraft and second sight in scottish highlands and islands. glasgow: alex, maclehose, 1902. cohen, daniel. curses, hexes and spells. philadelphia: lippincott, 1974. de pascale, marc. the book of spells. new york: taplinger, 1971. gonzalez-wippler, migene. the complete book of spells, ceremonies, and magic. st. paul: llewellyn publications, 1978. graves, samuel r [osirus. potions and spells of witchcraft. san francisco: jbt marketing, 1970. grimm, macob. teutonic mythology. 4 vols. london: bell, 1880.88

potions and spells of witchcraft. san francisco: jbt marketing, 1970. grimm, macob. teutonic mythology. 4 vols. london: bell, 1880.88. heim, richard, ed. incantamenta magica graeca latina. leipzig: teubner, 1893. hohman, john george. the long lost friend. harrisburg, pa, 1850. holroyd, stuart. magic, words, and numbers. london: aldus books; garden city, n.y: doubleday, 1975. leek, sybil. book of curses. englewood cliffs, n.j: prentice- hall, 1975. cast your own spell. new york: bee-line books, 1970. mackenzie, william, ed. gaelic incantations, charms and blessings of the hebrides. inverness, scotland, 1895. malbrough, ray t. charms, spells, and formulas. st. paul: llewellyn publications, 1987. maple, eric. incantations and words of power. new york: samuel weiser, 1974. martello, leo. curs

, rebellion against tyranny, standing for one s own beliefs and not allowing oneself to be forced into accepted norms simply to get along with others. satanism offers an active approach to living one s life, and encourages the use of magic to carry out one s ends. members of stella tenebrarum are not opposed to the use of magic both to influence others (as in love spells) or to harm an enemy with curses. they promote the exchange of knowledge of effective curses with other satanist groups. they also recommend the writings of anton lavey, founder of the american-based church of satan, as a means of getting started in magic and satanism. unlike most satanist groups in the lavey tradition, stella tenebrarum is not opposed to animal sacrifice, which it sees as primarily an issue between cultur

ity press, 1930. reprinted as amulets and talismans. new hyde park, n.y: university books, 1961. fosbrook, thomas d. encyclopedia of antiquities. 2 vols. n.p, 1825, 1840. lamb, geoffrey. discovering magic charms and talismans. uk: shire publications, 1974. lippman, deborah, and paul colin. amulets, charms and talismans: what they mean and how to use them. new york: m. evans, 1974. lockhart, j. g. curses, lucks and talismans. london: geoffrey bles, 1938. reprint, detroit: singing tree press, 1971. pavitt, w. t, and kate pavitt. the book of talismans, amulets, and zodiacal gems. london: rider, 1914. reprint, detroit: tower books, 1971. reprint, north hollywood, calif: wilshire publishing, 1972. regardie, israel. how to make and use talismans. london: aquarian press; new york: samuel weiser

EVIL AND UNCLEAN SPIRITS

s the black, and all these are of gigantic statue and a terrible aspect. the evil and the averse sephiroth these be the evil and averse sephiroth contained in the seven palaces of evil, and these sephiroth have their place from behind the holiness of the world of hycu. and lams the evil and black surrounded the whole of the evil sephiroth; who are eleven instead of ten \ynprdcjahw eleven were the curses of ebal and the dukes of edom. in the evil palaces, the first contains rtk, hmkj and hnyb. unto rtk is attributed laytrk (kerthiel, which meaneth "cut off from god (see ps. xxxvii.34" and the symbolic form is that of black, evil giants. also to rtk belong the laymwat or laymwt the thamiel or twin-headed ones, and their forms are as dual giant heads with bat-like wings attached thereto. they

FAUST

iness? did we force ourselves on you, or you on us? faust bare not so your greedy fangs at me! it fills me with loathing! great, glorious spirit, thou who didst deign to appear to me, thou who knowest my heart and my soul, why fetter me to the infamous comrade who feeds on mischief and slakes his thirst in destruction? mephistopheles have you ended? faust save her! or woe to you! the most hideous curses be on you for thousands of years! mephistopheles i can not loose the bonds of the avenger, nor undo his bolts. save her! who was it that plunged her into ruin? i or you? faust looks around wildly. mephistopheles will you reach for the thunder? tis well that it was not given to you miserable mortals! to smash to pieces the man who blamelessly answers back, that is the tyrant s way of venting

they re floating hither. stand fast against them and press close together! your strength dies out, your courage is all spent! a strange, voluptuous glow the devils scent. chorus of angels. blossoms ethereal, flamelets empyreal, love now are bearing they, bliss are preparing they, all hearts they sway. words of true charity in ether s clarity, bring hosts in verity infinite day. mephistopheles oh, curses, shame on such an idiot band! upon their heads the satans stand. head over heels fat ones are curving, plunging in hell ass-uppermost. so be your bath as hot as you re deserving! but i ll remain here at my post. fighting the hovering roses. off, will-o -the-wisp! however bright your flake, when caught, you re but a sticky, filthy cake. why flutter thus? away with you and quick!like pitch an

FOCUS OF LIFE

dicine for the dead gods! thou wretched scum of littlenesses-heal thy gaping wounds, thou art more fitted to pray than to prey" much more did he utter, till my very ears closed. with a body torn to pieces, crushed in every part-what was i to answer? my silence compelled him again to speak "hast thou no complaint" in a mighty rage-for this was a worse goad than all my earlier suffering-i answered "curses, no! keep your possessions.-i will pleasure. do your utmost! this poor thing my body you will again replace" then i fought the devil and behold,-i became alone! what happened? i, in my miserable plight, not even my teeth left-how could i have conquered the devil? did i become a succubus? perhaps-i became the devil? but this i know-i did will pleasure. and from this day shall smile into all

FREEMASONS SATANISM AND SYMBOLISM

ennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the male, the 'l

of the square and compass, i want to show you a particularly evil symbol depicting the square and compass. this scene depicts several unmistakable satanic images, tied in with the masonic emblem, also known as the square and compass. first, note the hexagram to the far left of the picture. remember, the hexagram is the most evil of all black magick symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons worship the sun in general and the egyptian sun god, ra, particularly. finally, note that the sharp end of the square is driving deeply into the holy bible b

FULLER J F C SECRET WISDOM OF THE QABALAH

e the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and sorrow into the life of man. then he clothes them in animal desires which are symbolized by the coats of skins. that this is the voice of the fallen sammael of yetzirah there can be no doubt, because tetragrammaton says to eve: gthy desire shall be to thy husband, and he shall

GILBERT THE SORCERER AND HIS APPRENTICE

l palaces, and.these sephiroth have their place from behind the holiness of the worldofassiah. and samsel the evil surroundeth the whole evil 225 sephiroth whoarethus eleven instead of ten. there are eleven letters in the word28 the sorcererand his apprentice'lieutenant governors: esther ix.3; eleven days from horeb, deut, 1.2; the word 'where' in deut.xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom etc.inthe evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth 'cut off from god (psalm xxxvii, v.34 'when the wicked are cut off (from god' and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of du

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

because it either was not programmed clearly; or given enough energy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert

draining you of every ounce of energy you have. psychic attack full frontal psychic attack is very unusual, but does occur. it is usually by someone you know or have at least, had some contact with. psychic attack by someone unknown to you is unusual, but possible (as long as they have something which connects you to them. full frontal psychic attack can range from the simple nuisance attack, to curses- which can bring about disease and death. psychic atmospheres psychic atmospheres come in two forms. the first is the classic haunted house or location. when you enter these locations or environments you are linked to them. usually this attack is impersonal, that is to say, you have no personal connection to the situation, but this is not always the case. while this category borders on haun

GOETIA LUCIFERIAN

rter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! aza

GOLDEN DAWN RITUALS ZAM8

er aimah. as a general rule, the endecagram refers to the twpylq. when it is reflected from every forth point, it represents their restriction. however, from other reflections, it indicates the twpylq operation through nature. thus, we can say that the endecangle naturally represents the evil and imperfect nature of the endecad and the endecagon. this is highlighted by the dispersal of the eleven curses of mount ebal through the universe. the dodecangle refers to the zodiac. it represents the power of the dodecad. the dodecagon represents the influences of the zodiac through nature. however, the dodecagram represents its constriction. the number of degrees of the great circle cut off between its angles is thirty. this forms a weak astrological semi-sextile. one final note is that when usin

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

unite with divine creativity (literally "vrelp is a supreme vessel in which to. visit the sun. the vrelp is obedient to divine law, not to human society. in fact, he is often considered a renegade or eccentric by society and has historically been feared and shunned through misunderstanding. he is portrayed as the evil wizard with a pointed hat and flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is equivalent to an exempt adept( the adeptus exemptus of the golden dawn. as such h

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in curses (wuotan's only in protestations, p. 132; and as redbeard, donar might sit in the mountain too. the heroes all go to wuotan's heaven, the common folk turn in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one

see sappl. the representation of the devil in the shape of a hc-gont goes back to a remote antiquity; what can have given it such a vigorous growth among heretics and witches? the witches all imagine their master as a hlacjc lie-goat, to whom at festal gatherings they pay divine honours; conversely, the ivjiite goat atoned for and defeated diabolic influence (haupt's zeitschr. 3, 35. in oaths and curses of the 15-1 gth cent, the he-goat apes the true god^ dass in der 2yock scheud! ms a frequent formula in hans sachs; they swore' bei hocjis schedel' skull' bei hochs lid^ limbs, as by the limbs of saints' bei hocks hulde' grace^ or can hocks here be a mere variation of' botz, potz, kotz' for gotts (p. 15? it does seem singular that the 13th cent, poets never use bock in such a sense; only ma

d di de silke her' for diseases were looked upon as demonic beings. but what means that in schmidts schwab, wtb. 544' has the zauch brought you back already' i suppose, the hellish hound (tyke, ohg. zoha, bitch. westph' fort juw de hiwitt (peewit) nu weer her' instead of the more usual cuckoo, vulture, which, like the peewit, are magical birds 'hat mich der guckguck hergebracht' grobianus 97. and curses go through the same variations' daz dich der tiuvel hin fiiere' sifrit 74, 2' var du dem tiuvel in die hant' reinh. 952 'le diable t'emporte 'the geier (vulture) take you' gryphius 74g 'the cuckoo and his clerk fetch him' dan' var satan i void' die leide vide (mala pestis) miieze in vellen' karlmeinet, meusebach 162. in the same way are to be judged the formulas about becoming and being the

till means exactly the same as' zum teufel; and our' fahr zum teufel' answers in effect to the on' far til offins! o&inn eigi ]nc' as well as to>\k hafi gramir, iotnar' p. 991, and to' dat die de earner! hamer sla^ p. 181. to the benediction' gott wait's (god guide it' corresponds in the mouth of the vulgar the curse' des walte der teufel! der donner' nor be it forgotten, that in exclamations and curses, of no matter what language, names of old gods get hardened and fixed; conf. p. 783-4, and gramm. 3, 297 (see suppl. again, the devil stands connected, not only with the gods of heathenism, but with its dgemons, its spirits; and a good deal of what was ascertained in ch. xvii. will apply to him. thus he is called the ivicht, the hosewicht, the hellewicht (p. 441) in the harshest sense; the

dich' bridles thee' der mar rttet diclv p- 464; on' mara trad"\i?ixm/ yngl. s. cap. 16 'der rite bestuont in' stood upon him, alex. 2208. in en. 10834 and eracl. 3166 suht, jieher, rite are named side by side, are therefore distinct; in en. 10350^ suht und rite; 9694 'suht nndi jieber; 9698 'diu minne tuot kalt und heiz mer dan der viertage rite' love makes hot and cold like the quartan ague. in curses 'habe den riden und die suht umb dinen hals' about thy neck, morolt 715 'die suht an iwern losen kragen' your unruly neck, reinh. p. 302-12' nu muoze der leide ride vellen v sore fever fell him, karlmeinet 110. ride seems to be especially ague, which is sometimes called//oi-er. sup. 1, 183; though we also hear of' ritten frost' and' ritteu hitze' imprecations common in the 15- 16th cent, ar

staves. songs and runes then can do very great things. they are able to kill and bring to life, as well as prevent from dying; to heal or make sick, bind up wounds, stanch blood, alleviate pain, and lull to sleep; quench fire, allay the sea-storm, bring rain and hail; to burst bonds, undo chains and bolts, open mountains or close them up, and unlock treasures; to forward or delay a birth; runes. curses. 1227 to make weapons strong or soft, dull the edge of a sword; loop up knots, loose the bark off a tree (p. 1085, spoil a crop (fruges excantare; call up evil spirits and lay them, to bind thieves. these wonders lie in the very nature of poesy (p. 907-8. the runatal, saom. 28 30, specifies eighteen effects of runes (see suppl. curses, imprecations have a peculiar force of their own. our mh

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

es: wunsch/ ich dir ain vil gut jar zu disem new, wolkenst. p. 167. gen disem saeligen guoten new&n, ad. keller s altd. ged. p. 10. suppl. otherwise i hardly find the year as a whole (conf. the riddle, p. 737) exalted into a person, except in adjurations, spells and i for amnus, says bopp s gloss. skr. 16; benfey 1, 310 explains evtaurus by skr. amavat? being ama, new-moon. 756 summeb and winter. curses: sam mir daz heilec jar i so (help) me holy year, ls. 1, 287. haupt s zeitschr. 7, 104. the two following refer to the year s commencement only: ein scelec jar gang dich an! a blessed year betide thee, ls. 3, 111; and( daz dich ein veiges jar miiez ane komen! a doomed (fey) year be thy dole, ls. 1, 317. in as. oft]?ast ofter com gear in geardas* beow. 2260 (see snppl. but even in the earlie

HAMIL THE ROSICRUCIAN SEER

en removed everything from my dungeon that i could either sit or lie upon. standing or walking was insupportable. my hands were bound.onthe damp floor, moist and slimy withvermin,inperfect darkness, except when the light came that was to bring me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if i, by again bringing into the material world your manuscript, and leaving it behind me when i die, may i not thereby lead some future possessor into evils which he might otherwise have esca

HANDBOOK OF EGYPTIAN MYTHOLOGY

riters. this may have been partly because of his popularity with necromancers. demotic spells explain how to summon anubis, the keeper of the keys to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nephthys; osiris; seth; thoth; wepwawet references and further reading: d. m. doxey. anubis. in the oxford encyclopaedia of ancient egypt i, edited by d. b. redford. oxford and new york: 2001, 97 98. s. t. hollis. anubis s mortuary functions in the tale of the two brothers. in hermes aegypticus, edited by t. duquesne. oxford: 1995, 87 1

HELENA BLAVATSKY NIGHTMARE TALES

he yamabooshi, and even to myvenerable old friend, the bonze, knew no bounds. the former had evidently by his manipulations over mewhile i was lying unconscious, touched some unknown physiological spring in my brain, and by loosing ithad called forth a faculty generally hidden in the human constitution; and it was the japanese priest who hadintroduced the wretch into my house! but my anger and my curses were alike useless, and could be of no avail. moreover, we were already ineuropean waters, and in a few more days we should be at hamburg. then would my doubts and fears be setat rest, and i should find, to my intense relief, that although clairvoyance, as regards the reading of humanthoughts on the spot, may have some truth in it, the discernment of such events at a distance, as i haddream

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ior. what crimes have been committed on the strength of this infernal (if taken in its dead letter) passage in genesis, history alone gives us an idea, however inadequate. at the close of the middle ages slavery, under the power of moral forces, had mainly disappeared from europe; but two momentous events occurred which overbore the moral power working in european society and let loose a swarm of curses upon the earth such as mankind had scarcely ever known. one of these events was the first voyaging to a populated and barbarous coast where human beings were a familiar article of traffic; and the other the discovery of a new world, where mines of glittering wealth were open, provided labor could be imported to work them. for four hundred years men and women and children were torn from all

if so, is it not at some sacrifice of the gentler qualities of sympathy and pity, and thus a hardening of the finer instincts of human nature? a. only apparently, not really. no man can receive more or less than his deserts without a corresponding injustice or partiality to others; and a law which could be averted through compassion would bring about more misery than it saved, more irritation and curses than thanks. remember also, that we do not administer the law, if we do create causes for its effects; it administers itself; and again, that the most copious provision for the manifestation of just compassion and mercy is shown in the state of devachan. q. you speak of adepts as being an exception to the rule of our general ignorance. do they really know more than we do of reincarnation an

HP LOVECRAFT A DARK LORE

make; and the wheezing ancient's rambling took a turn that caused me to lean forward and listen alertly. my back was toward the fishy-smelling sea, but he was facing it and something or other had caused his wandering gaze to light on the low, distant line of devil reef, then showing plainly and almost fascinatingly above the waves. the sight seemed to displease him, for he began a series of weak curses which ended in a confidential whisper and a knowing leer. he bent toward me, took hold of my coat lapel, and hissed out some hints that could not be mistaken "thar's whar it all begun- that cursed place of all wickedness whar the deep water starts. gate o' hell- sheer drop daown to a bottom no saoundin'-line kin tech. ol' cap'n obed done it- him that faound aout more'n was good fer him in t

HP LOVECRAFT HERBERT WEST REANIMATOR

n run away before; but italian peasants are exceedingly superstitious, and this woman seemed as much harassed by omens as by facts. about seven o clock in the evening she had died, and her frantic husband had made a frightful scene in his efforts to kill west, whom he wildly blamed for not saving her life. friends had held him when he drew a stiletto, but west departed amidst his inhuman shrieks, curses and oaths of vengeance. in his latest affliction the fellow seemed to have forgotten his child, who was still missing as the night advanced. there was some talk of searching the woods, but most of the family s friends were busy with the dead woman and the screaming man. altogether, the nervous strain upon west must have been tremendous. thoughts of the police and of the mad italian both wei

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

make; and the wheezing ancient's rambling took a turn that caused me to lean forward and listen alertly. my back was toward the fishy-smelling sea, but he was facing it and something or other had caused his wandering gaze to light on the low, distant line of devil reef, then showing plainly and almost fascinatingly above the waves. the sight seemed to displease him, for he began a series of weak curses which ended in a confidential whisper and a knowing leer. he bent toward me, took hold of my coat lapel, and hissed out some hints that could not be mistaken "thar's whar it all begun- that cursed place of all wickedness whar the deep water starts. gate o' hell- sheer drop daown to a bottom no saoundin'-line kin tech. ol' cap'n obed done it- him that faound aout more'n was good fer him in t

INITIATION INTO HERMETICS

ition. we shall remember the salute of the german nsdap, consisting in a lifting of the hand and certainly representing a certain gesture of power. but if such an increased collective power reservoir is used for greedy and questionable purposes, this mentally strained power is turning against the founders because of its polarity, and decay and destruction will follow, apart from the fact that the curses of the absolutely innocent victims pining in prisons, sentenced to death or sent to hopeless battles in the field, will invisibly produce an opposite polarity that will also contribute to the decomposition of the power reservoir. the same law works in all the rest of cult practices, no matter whether they happen in religions, sects or lodges. the miraculous healings in places of pilgrimage

ISIS UNVEILED

ing so fantastical could be found in a ritual of magic" give place" it says, apostrophizingthe 'demon'"give place to jesus christ .ihoujuthy, tiinkitig, and ferocious beast. dost thou rebel? listen and tremble, satan; enemy of the faith, enemy of the human race, introducer of death. root of all evil, promoter of vice, soul of envy, origin of avarice, cause of discord, prince of homicide, whom god curses; author of incest and sacrilege, inventor of all obscenity, professor of the most detestable actions, and qrand master of heretics [doetor kaa^eiieorumf] what. dost thou still stand? dost dare to resist, and thou knowest that christ our lord is coming. give place to jesus christ, give place to the holy ghost, which by his blessed apostle peter has sung thee down before the public, in the pe

JASMUHEEN THE FOOD OF GODS

can alter asthma, even in a genetically prone person. science has also now firmly accepted and established that mental status, attitude and personality can contribute significantly in the acquiring of health or the genesis of diseases. apart from this there are several other unknown causes, not yet clearly understood to science. for example the role of the belief system, the role of blessings and curses, power of meditation and yoga etc. all of which are still not properly understood but we suspect may have an impact on genesis of diseases. broadly speaking modifiable factors in prevention or treatment of diseases would be good lifestyle, nutritious food, stress free mind, physical exercise, breathing control and a healthy environment. to solve physical ill health, there can be and there a

KETAB E SIYAH

sword before me: let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you of their flesh to eat! 12. sacrifice cattle, little and big: after a child. 427 13. but not now. 14. ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! 15. ye shall be sad thereof. 16. deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. 18. mercy let be off; damn them who pity! kill and torture; spare not; b

ossesses the first key to the mastery of all things and the control of the very universe itself. lest in ill choice he should spark the catastrophe of armageddon, we also have visited him. and while we cannot undo thy infernal gift, we shall ever act to censor its effect. we shall walk among men and guide them. they shall be told of thy interest in them, but the name of lucifer shall be dark with curses. for they shall love not the challenge thou host placed before them, and we will offer them instead the blissful refuge of divine paradise. then shall man, thy ultimate experiment, become thy ultimate failure, and the stasis of god shall prevail upon earth. many there were among us who felt anger at this ruthless mutilation of our gift, and beelzebub brought to question whether we also shou

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

im. there are those who maintain that our sufferings are not sufferings, but rewards. correcting egoism- 281- this is true only with respect to those righteous people who can relate all circumstances and all ensuing consequences to the rule of the creator. only in such cases when people can live by their faith in the ultimate justice of the creator s rule, despite great trials and suffering, will curses be transformed into blessings. however, those trials that we cannot overcome by going beyond our reason s limitations bring us a spiritual decline, since only in maintaining faith above reason can we find support. once we have fallen out of faith and back to our dependence on reason, we must then wait to be saved. on the other hand, those who can withstand these trials will ascend, since th

LAITMAN M THE KABBALAH EXPERIENCE

rejudice, from education and from public opinion. free yourself from anything extraneous and try to absorb the way your nature tells you. that would be the truest, because any education and any external opinion is coercion. t h e s c i e n c e o f r e a l i t y q: isn t kabbalah another form of mysticism, like many others in the world? a: no. people want to label kabbalah as mysticism, blessings, curses, charms, etc. these labels became linked with kabbalah because it was forbidden to study. but that is really the case. even the holy ari writes that it is prohibited to use charms and blessings, because they have nothing to do with kabbalah. kabbalah is a science that teaches the law of reality, of which we are a part. through this science, we discover those rules and the spiritual world, w

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

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

ustom, the ajo macho will work only if it is given as a gift, not if it is bought. in ancient greece and rome, garlic was placed at crossroads as an offering to hecate, the goddess of witchcraft and the night. odysseus used garlic as protection against the witchcraft of circe, who turned his men into swine. garlic, of course, is also used to ward off vampires. for further reading: lockhart, j. g. curses, lucks, and talismans. detroit, mi: single tree press, 1971. ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, mn: llewellyn, 1996. angel heart william hjortsberg s 1978 novel falling angel inspired the 1987 film angel heart. violence and religion intertwine with diabolical scenes of voodoo ceremonies, grizzly murders, and hallucinations of bloody horror f

ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destruction of enemies. parchments upon which curses are written are burned in the flame of the white candle (lavey 1969, 136 137) see also church of satan;magic and magical groups for further reading: chevalier, jean, and alain gheerbrant. the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. cathars derived from the greek word katharos (pure, the term cathars or cathari was

ire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only hitting the victim later. also, once a curse comes into effect, its duration can vary considerably. in some traditions, it is believed that the most effective curses are executed on a night during which the moon is waning. although associated primarily with vodoun (voodoo, a widely practiced approach to cursing is to perform negative rituals over an effigy of the intended victim. a doll-like figure meant to represent the target of the spell is made out of wax, clay, wood, cloth or some other material. a piece of clothing, strand of hair, fingernail trim

f pins or nails into a doll representing your victim; the doll may be cloth, wax, wood, vegetable matter, etc. the creation of graphic imagery depicting the method of your victim s bag of ingredients for bad spells from south carolina. it includes roots, graveyard dust, hair and nail clippings from the intended victim, and the victim s underclothing pierced with a pin (fortean picture library) 58 curses destruction; drawings, paintings, etc. the creation of a vivid literary description of your victim s ultimate end; a detailed soliloquy directed at the intended victim, describing his torments and annihilation. mutilation, injury, infliction of pain or illness by proxy using any other means or devices desired. intense, calculated hatred and disdain should accompany this step of the ceremony

se from the late 18th or early 19th century against mary ann ward, which was found with a curse doll. it reads: i act this spell upon you from my holl (whole) heart wishing you to never rest nor eat nor sleep the whole resten part of your life. i hope your flesh will waste away and i hope you will never spend another penny i ought to have.wishing this from my whole heart (fortean picture library) curses 59 oh come forth in the name of abaddon and destroy him (her) whose name i giveth as a sign. oh great brothers of the night, thou who makest my place of comfort, who rideth out upon the hot winds of hell, who dwelleth in the devil s fane; move and appear! present yourselves to him (her) who sustaineth the rottenness of the mind that moves the gibbering mouth that mocks the just and strong;

of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (originally released in 1973; rereleased in 2000) is, as the title indicates, the story of an exorcism. it was the most successful horror movie of all

usually of circular shape and represent flowers, stars, hearts, swastikas, wheels, and many other symbols. each carries a definite meaning and provides a particular type of protection or enhancement of certain qualities. some hex signs are designed and used to favor courage, fertility, virility.others are placed on cradles, or on the doors of houses and of stables to prevent bewitchment. see also curses for further reading: guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. valiente, doreen. an abc ofwitchcraft. custer,wa: phoenix publishing, 1973. highway to hell the 1992 story of orpheus in b-movie drag. after a young couple s elopement to las vegas, the bride is dragged down to hell. not one to abandon his sweetie, the groom goes after her

LIBER CCCXXXV ADONIS

! trickster! scoundrel! cheating medicine-man! you ordure-tasting privy-sniffing rogue, you think because your humbug is the vogue you can beard me? hermes. i fll tell you just one thing. disobey me, and.trouble with the king! esarhaddon. ring-a-ling-ting! ping! spring! hermes. that.s cooked his goose. i.ll tell astarte, though it fs not much use [he goes out. it fs only one more of life.s little curses. the best of women make the worst of nurses! 22 scene iii. the consulting-room of hermes. it has two parts, the first filled with stuffed crocodiles, snakes, astrolabes, skeletons, lamps of strange shape, vast rolls of papyri, vases containing such objects as a foetus, a mummied child, a sixlegged sheep. hands (obviously those of criminals) have been painted with phosphorus, and give light

LIBER CXCVII STORY OF SIR PALAMEDES

le, insensitive to human smell, invariable, implacable, sir palamedes, the saracen knight 39 invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accursed that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon. the poor sir palamedes quells his rising spleen; he doubts his ears .how may i catch the beast. he yells. the smiling sage rebukes his fears .tis easier than all, sir knight! by simple faith the beast appears. by simple faith, not heathen might, catch him, and

LIBER DCCCLX JOHN ST

f-bottle of light white wine; yet he fs like a hashish-drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant liber dccclx 90 way (damn him! he is so glad. he calls this a result. a result! damn him) o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! and john st. john has nearly thrown a bottle at the waiter for not bringing the next course. he will not be allowed to finish his wine! he orders cold water. 8.12. things a little better. but he tries 100 small muscular movements, pressing on the table with his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to w

LIBER LXVII THE SWORD OF SONG

ith how deprav.d a quality.o regan. reg .i pray you sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint that he is not to have it all his own way, falls a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168 .all the stor.d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes. with this he makes his age contemptible by the drivel-pathos of ll. 156-158 .dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you.ll vouchs

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

saga. the gods involved are odin, hoenir, and loki. loki kills otr( gotter, h who had in fact taken the form of an otter, and hreidmar demands compensation. using ran fs 58 norse mythology net, loki captures andvari, who has been swimming about in the form of a pike, and extracts from him all his gold, right down to a ring the dwarf wishes to keep. when loki insists on having it anyway, the dwarf curses it, saying that it will lead to death and discord. so it does. andvari is also mentioned in the catalog of dwarfs in voluspa and in the thulur. the thulur also include the word as a noun for gfish. h see also dwarfs angrboda (she-who-offers-sorrow) giantess mate of loki and mother of monsters. the name is found only once in poetry, in hyndluljod, stanza 40, a part of the gshort voluspa. h l

fs homestead he is challenged first by a shepherd, then by the girl herself, gerd. invited in (though she fears, gerd says, that he may be the slayer of her brother, skirnir begins his blandishments. gerd refuses first golden apples and then the ring draupnir, saying she has no need of gold. skirnir now turns to threats: he will kill her and her father; he will tame her through magic. he turns to curses: she will be a laughingstock, forced to live among the giants, with a three-headed giant or with no man at all. the asir are angry at her. she is forbidden joy of men, will live with a giant beneath the corpse-gate (nagrind, one of the gates to hel fs realm, be offered goat urine. finally skirnir goes into some kind of runic threat, and gerd capitulates. the wedding will be in nine nights

emale objects of his primary bonding and the destructive rivalry with his father h (p. 390. gerd giantess wife of frey. gerd is the daughter of the giants gymir (geyser according to one source) and aurboda. frey caught sight of her from odin fs seat, hlidskjalf, fell in love with her, and dispatched his servant skirnir to woo her. gerd yielded not to skirnir fs blandishments but to his threatened curses, and a wedding was arranged for nine nights later. frey complained that this wait would be too long. however, frey and gerd 138 norse mythology do appear to be married in the mythological present. frey gave up his sword to obtain gerd, and without it he will be weaponless when he faces surt at ragnarok. gerd fs name has been associated etymologically with the earth and with enclosures, and

wers refer mostly to household situations and natural phenomena, but one is gthe women of agir, h and the twenty-ninth is godin riding sleipnir. h the thirtieth is the unanswerable question that doomed vafthrudnir: what did odin say into the ear of baldr before he was put on the funeral pyre? heidrek now recognizes odin and slashes at him with a sword, but odin flies off in the form of a hawk. he curses heidrek, prophesying that the worst slaves will kill the king, and this quickly comes to pass. despite the mostly mundane content of the riddles themselves, the story fits the type of the contest of wisdom, several of which involve odin in the mythology. vafthrudnismal is the closest analogue, not just for the final question but also because the giant has wagered his head on the contest. in

LOGOMACHY OF ZOS

reaming, where i see a creation that differs from the apparent one, a kaleidoscopic chaos with every kind of intrusive image, tumultuous, with surging crowds of vague familiars from the labyrinth of mind. there are many other states of mind giving inspiration, often unexpected; as by the provoking of anger and resentment, to evoke oracles from the highest level of inspiration. the hopeful invalid curses his sickness because he has lost the power of transference; pain makes him entirely self-centred and nothing is more devitalizing than such forced concentration. only by making the seen supremely tactual and our source of conception can we express anything of the abstract or unseen. everything has the means of protection, nutrition and reproduction: the great adjunct is a possible rhythm to

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n many fair fountains, from whence there issued out a number of serpents, which ran up and down here and there. upon the first of the leaves, was written in great capital letters of gold, abraham the jew, prince, priest, levite, astrologer, and philosopher, to the nation of the jews, by the wrath of god dispersed among the gauls, sendeth health. after this it was filled with great execrations and curses (with this word maranatha, which was often repeated there) against every person that should cast his eyes upon it, if he were not sacrificer or scribe "he that sold me this book knew not what it was worth nor more than i when i bought it; i believe it had been stolen or taken from the miserable jews, or found in some part of the ancient place of their abode. within the book, in the second l

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

eachery "the death of parcy reed" border ballad god send the land deliverance frae every reaving, riding scot; we'll sune hae neither cow nor ewe, we'll sune hae neither staig nor stot. the outlaws come frae liddesdale, they herry redesdale far and near; the rich man's gelding it maun gang, they canna pass the puir man's mear. sure it were weel, had ilka thief around his nect a halter strang; and curses heavy may they light on traitors vile oursels amang! no w parcy reed has crosier ta'en, he has deliverd him to the law; but crosier says he'll do waur than that, he'll make the tower o' troughend fa. and crosier says he will do waur, he will do waur if waur can be; he'll make the bairns a' fatherless, and then, the land it may lie lee 'to the hunting, ho' cried parcy reed 'the morning sun i

MASTERING WITCHCRAFT

p mind at its most profound and basic level, which contains the firmest "guidelines" to its own future. but even these are still open to choices and different interpretations, depending on the will and inclination of the person concerned and whether he becomes sufficiently aware of where his nose is leading him of his karma, if you will. at this point it would be germane to mention the subject of curses and blessings inflicted by witches on people. in view of the preceding, you will see that when you as a witch inflict your will magically on someone, what in effect you are doing is throwing the weight of your witch power into the balance of a person's choice of future, and thus guiding his selection in favour of one direction as opposed to a set of others. this, of course, can be effected

at old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, holding the wand upright over the photograph, pronounce the following conjuration to the ea

gauge sufficiently when the next attempt is likely to be made. now we arrive at another most important rule of witchcraft. in matters of occult warfare, passive defence is the most effective type of retaliation. when a witch mounts a magical attack, if it happens to misfire or if the victim is in any way adequately protected, as they say in the craft "an the witch bide the issue- the home of lost curses is right back where they came from, the sender herself. so if you can arrange to be ritually welldefended at the time that the dark spell is being cast, the spellbinders will, in fact, be conjuring to their own destruction. advanced practitioners try to avoid the recoil by enveigling other, less-advanced members of their coven only too glad to try their hand at a bit of cursing, to do the a

the bolt misfire, it will inevitably rebound on the sender. having accepted this possibility, however, many witches put the discomforting idea totally out of their minds, and proceed merrily on their nefarious ways without giving it another thought. should you also be of that lighthearted frame of mind, then you will obviously want to learn some of those timehonoured methods of speeding effective curses on their way. true to the general principles of witchcraft, the means used for effecting destructive ends is exactly the same as those used for constructive purposes. the only difference lies in the magical intent and symbolism involved. the medium for the transmission of power remains exactly the same of course, namely, the deep minds of both parties concerned. the type of power to be rais

MICHAEL FORD WITCHMOON

re! so it is dodothe book of the witch moon by michael w. ford 2 2 the book of the witch moon is dedicated to hecate, the inspiration behind this grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through her caul hekas, hekas, hecate! 3 3 the book of the witch moon a grimoire of luciferian witchcraft, <