Michael Wynn's Occult Reference Library
DANIEL

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illum

ADEPTUS MINOR INITIATION

of the grade is bestowed) closing (chief adept knocks. all rise) chief: knocks. second: knocks. third: knocks. chief: knocks. third: knocks. second: knocks. second "roseae rubeae" third "et aureae cruces" chief "very honored fraters and sorors, assist me to close the tomb of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third "it is written in the 'book of daniel' that there were one hundred and twenty" chief "mighty adeptus, how is that number formed" second "by the continued multiplication of the first five numbers of the decimal scale" 36 chief "post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus (chief closes door of vault. third "ex deo nascimur" second "in hwchy morimur" chief "per spi

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

protestants. and the jew is far from hopeless outside america, where the previous paragraph was written. al iii,19 "that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718" the old comment 19. 718 is upsilon-pi-omicron-mu-omicron-nu-eta the abstract noun equivalent to perdurabo. the new comment the reference appears to be to the old prophecies of 'daniel' and 'john. the first qabalistic allusion is yet (an xiv? in) undiscovered. an xvii sol in libra. i think it proper to insert here the account of the true meaning of this verse, though it more properly belongs to the appendix. but the circumstances are so striking that it is well worth the while of the lay reader to become acquainted with the nature of the reasoning which attests the praete

ALEISTER CROWLEY THE QABALAH

of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and amon

n and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool= sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice= thy kingdom s fortune is in the balance. crp the blasted tower, the sun, the last judgement= ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard w

the sun, the last judgement= ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted his folly is justice, as it is written: the wisdom of this word is foolishness with god. or, by yetzirah, the air is his balance, as it is written: god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. 39 e is the base of natural logarithms; it is defined as the sum from 0 to infin

ALEISTER CROWLEY EQ I 5

ther, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it wi

d revealed by the birth, death, and resurrection of christ; and further the sings of mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.u.x, lux, which letters are (again) concealed in and revealed by the cross..l v\ the light of the cross. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. mna. the hanged man, death, the fool "sacrificed to death by thy folly" 93 thkl. the universe, the wheel of fortune, justice "thy kingdom's fortune is in the balance" prsh. the blasted tower, the sun, the last judgment "ruined is thy glory, and finished" but we cannot help thinking that this exegesis must have been very h

the sun, the last judgment "ruined is thy glory, and finished" but we cannot help thinking that this exegesis must have been very hard work. we could more easily read mna. to sacrifice to death is folly. thkl. thy kingdom shall be fortunate, for it is just. prsh. the tower of thy glory shall endure until the last day. there! that didn't take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be may be interpreted "his folly is justice" as it is written "the wisdom of this world is foolishness with god" or, by yetzirah "the air is his balance" as it is written "god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion"

ALEISTER CROWLEY EQ I 5

d apparitions; with letter of dr. more on the same subject, and an authentick, but wonderful story of certain swedish witches; done into english by ant. horneck. 8vo "curious frontispiece in six "compartments by faithorne. old calf, rebacked" 1681 "1 5"s" alchemy- suchten (alex. van. of the secrets of antimony; also basil valentine's salt of antimony, with its use, translated out of high dutch by daniel cable, a person of great skill in chemistry, 1671- treatise concerning the fiez water of the philosophers, written in he german tongue, and now published in english by j. f. houpreght, a student of the wonderful secrets of hermes "n.d- marrow of alchemy, an experimental treatise discovering the most hidden mystery of the philosopher's elixer, by e. p. philalethes (lewis du moulin, 1654-55

of the wonderful secrets of hermes "n.d- marrow of alchemy, an experimental treatise discovering the most hidden mystery of the philosopher's elixer, by e. p. philalethes (lewis du moulin, 1654-55. in one volume, 8vo "being a series "of beautifully written manuscripts, as legible as copper-plate, in calf "4 4"s" there is practically no doubt that this very singular volume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic t

ALEISTER CROWLEY EQUINOX EQ I 1 2

when your own controlled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep?"others, even in sleep, he makes fruitful from his own strength. 17 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pranayama. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.0- breakfast. hatha yogi a pear and two gaufrettes. 8.20 8.53. have been meditating in hanged man position. thought dull and wandering; yet once "the conception of the glowing fire" seen as a planet (perhaps mars) just enough to destroy the concentration; then it went out, da

ALEISTER CROWLEY EQUINOX EQ I 2 3

sage, and if you should at any time attempt to interfere with my mission, or try to have some one sent to my rescue, i would without the slightest hesitation blow our island in the air. and now let us back to my adventures. i am sorry to say that no subsequent mss. came to me from the man-cover. george raffalovich. 384 reviews a modern reading of saint francis of assisi. by katherine collins. c.w.daniel, 1"s. not bad; might start somebody inquiring how to acquire the cosmic consciousness. arcana of nature. by hudson tuttle. swan sonnenschein and co, 6"s. net. faecal filth about spiritist- nouns- in simplified "speling" who shall cleanse the astral cesspool of these mental necrophiles? and think of having a name like hudson tuttle! little book of selections from the children of the light. b

the poet. i should add that the catch-penny title is entirely misleading, and has no discoverable connection with the contents, save those of a short preface, cribbed, like the title, from mr. waite's "devil-worship in france" what a wicked place france is! the workshop of religions. by arthur lillie. same price and publisher. slobber. the philosophy and fun of algebra. by mary everest boole. c.w.daniel, 2"s. net. mrs.boole is as convenient as mr. lillie from the standpoint of the poet. i am sorry for the children who search this book for fun, and there is as much philosophy as fun. the book is as of a superior person stooping to instruct lesser minds, and so wrapped in the robe of priggishness that the voice is muffled. the message of psychic science to the world. same author and publishe

ALEISTER CROWLEY EQUINOX EQ I 3 3

mplation. we grovel. a. c. paracelsus. edited by a. e. waite. two vols. wm. rider and son. 25"s" the only edition of the great mediaeval occultist, the discoverer of opium, hydrogen, and zinc. mr. a. e. waite in this as in his other translations is altogether admirable, adding a delightful wit to ripe scholarship, and illuminating comment to rational criticism. a. c. the open road (monthly. c. w. daniel) is apparently the organ of mrs. boole. we leave it at that. a. quiller. the blue bird. translated by alexander texeira de mattos. methuen. 1"s" net. was it merely an unfortunate accident? as i opened the book my eye fell on these words "they are my apples and they are not the finest at that. they will all be alike when i am alive. my memory of the play_ sole comrade of my wanderings in the

ALEISTER CROWLEY EQUINOX EQ I 4

mmon simple miracle, you see; but a very wonderful miracle. however, i'm not going to be done; so i've bought a shilling photograph of queen victoria and intend to publish it next march as me when i was cleopatra* as if this was not enough, we find the annals of psychical research publishing in all good faith as a serious account "the apparition of mrs. veal to mrs. bargrave" which was written by daniel defoe as a puff of some ass's meditations on death* 2 we do not blame the editors of these papers for nodding; but we do think they owe us some poetry as good as homer's or some erotic adventures to match jove's* i had almost forgotten dear old mathers. yet it was only last december that a colleague of mine was told by some greasy old harridan, in her best nominal 7= 4 voice (she has paid h

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

seth in many systems. when all is resolved into harmony, when all is blended into symphony, the grand chorale will reverberate to the uttermost bounds of the known universe. then will occur that which is beyond the comprehension of the highest chohan the marriage song of the heavenly man- 763- a treatise on cosmic fire copyright 1998 lucis trust endnotes 1 1: s. d, i, 42-44. 2 2: ancient of days. daniel vii, pp. 13, 22. 3 3 "we have all got into the habit of viewing the universe as a vast group of isolated bodies having very little connection with each other, while the fact is that the universe is one in its essence and many in its manifestations, descending from a homogeneity on the highest plane to more and more marked heterogeneity as it reaches the lowest planes" some thoughts on the g

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ive mind, the mental body. shadrach means "rejoicing in the way" and- 40- from intellect to intuition copyright 1998 lucis trust describes the transmutation of the emotional body, and the turning of the desire towards the way: abednego means "a servant of the sun" and thus emphasizes the fact that the sole function of the physical body is to be the servant of the son (sun, of the ego or soul (see daniel iii, 23-24. there is no escaping the fiery furnace, but the reward is commensurate with the trial. the significance of the second requirement, spiritual reading, must also be grasped. the word, to "read" is very obscure in its origin, and philologists seem to think that two words are responsible. one is the latin word "reri" to think, and the other the sanskrit word "radh" to be successful

ntellect to intuition copyright 1998 lucis trust levels, the fear and hatred and separativeness of the masses. whether the material they record is good or bad, whether it is happy, which it seldom is, or unhappy in nature, and whether it carries a vibration of fear and foreboding, it is all psychic stuff, and it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led to much writing of a psychic nature, and the exclusiveness of organized religion has led many to separate themselves off from the rest of humanity and to regard themselves as the elect of the lord, with the mark of the christ on their foreheads and, therefore, to take the position

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

merging. at the present hour a large number of mankind are engaged in the activities of the six days which precede the transfiguration experience. it is important here to study briefly the place of the disciples in the story of this experience. down through biblical history we meet this triplicity. moses, aaron and joshua; job and his three friends; shadrach, meschach and abednego, the friends of daniel; the three kings at the cradle in bethlehem; the three disciples at the transfiguration; the three crosses on calvary! what accounts for this constant recurrence of three? what does it symbolise? apart from their possible historical appearance, does there lie behind them some peculiar symbology which can, when understood, render clear the circumstances in which they played their part? a stu

sible only when the mind is beginning to be active (including the conscience. shuhite means "prostration or helplessness" signifying that alone and unaided the mind can reveal but cannot help. remorse and sorrow, involving memory, are the result of mental activity. thus, in job's three friends the three as aspects of his lower nature stand revealed. the same is the case when we study the names of daniel's three friends. abednego means the "servant of the sun" the server of the light; in that significance the whole duty and purpose of the physical outer man is summed up. shadrach's name has a definitely emotional sentient connotation, for it means "rejoicing in the way" and wherever we find reference to the basic dualities of pleasure and pain we are considering the emotional-feeling nature

BLAVATSKY H P ANTHROPOGENESIS

(for) males-females will they be. lords of the flame, also (a) who are the lords of the moon? in india they are called pitris or "lunar ancestors" but in the hebrew scrolls it is jehovah himself who is the "lord of the moon" collectively as the host, and also as one of the elohim. the astronomy of the hebrews and their observance of times was regulated by the moon. a kabalist, having shown that "daniel. told off god's providence by set times" and that the "revelation" of john "speaks of a carefully measured cubical city descending out of the heavens" etc, adds[[vol. 2, page] 76 the secret doctrine "but the vitalizing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day

the great sorcerers (see last comments, on stanza xii, verses 47- 49. there is no metaphor in the words of ezekiel, but actual history, this time. for the voice in the prophet, the voice of the "lord" his own spirit, which spake unto him, says "because thou hast said 'i am a god, i sit in the seat of god(s (divine dynasties, in the midst of the seas' yet thou art a man. behold thou art wiser than daniel; there is no secret that they can hide from thee: with thy wisdom. thou hast increased thy riches, and thine heart is lifted up because of thy riches. behold therefore. strangers shall draw their swords against the beauty of thy wisdom. they shall bring thee down. and thou shalt die the deaths of them that are slain in the midst of the seas (verses 3-8) all such imprecations are not prophec

BLAVATSKY H P COSMOGENESIS

o more an abstraction than our soul and spirit are to us. reject the one and you reject the other- since that which is the surviving entity in us is partly the direct emanation from, and partly those celestial entities themselves. one thing is sure; the jews were perfectly acquainted with sorcery and various maleficent forces; but, with the exception of some of 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 "

a is saturn, the planet (sani and sarra, the king saturn whose secretary in egypt was thot-hermes the first. they are thus identified both with the planet and the god (siva, who are, in their turn, shown the prototypes of saturn, who is the same as bel, baal, siva, and jehovah sabbaoth, the angel of whose face is mikael[[diagram "who is as god. he is the patron, and guardian angel of the jews, as daniel tells us (v. 21; and, before the kumaras were degraded, by those who were ignorant of their very name, into demons and fallen angels, the greek ophites, the occultly inclined predecessors and precursors of the roman catholic church after its secession and separation from the primitive greek church, had identified michael with their ophiomorphos, the rebellious and opposing spirit. this mean

BOOK OF ENOCH

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 leaders: semyaza, who was their leader, urakiba, ramiel, kokabiel, tamiel, ramiel, daniel, ezeqiel, baraqiel, asael, armaros, ananel, zaqiel, samsiel, satael, turiel, yomiel, araziel. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and they took wives for themselves and everyone chose for himself one each. and they began to go into them and were promiscuous with them. and they taught them charms and spells, and they showed them the cutt

on the dry ground and believe in the name of the lord of spirits for ever and ever" 44.1] and other things i saw concerning lightning, how some of the stars rise and become lightning but cannot lose their form. the second parable (pages 64-73) here we are introduced to some new characters, there is the chosen one, or messiah, and the head of days or ancient of days (see also 71.10) who appears in daniel 7:9-10 and seems to represent god. it is a bit confusing that enoch sees characters from the future. it may be that the watchers presented this to enoch as a theatrical drama so that he could see it and ask questions at the same time. it was no doubt a deliberate policy not to give actual names so that different readers in different eras would assume they new the names. when i read this, i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illum

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ew=print 7/14/2006 as well as blacks.[41] in fact, it was well known by whites, according to one nineteenth-century source, that slaves on antebellum plantations were well acquainted with a "genuine african poison" that was implemented for acts of harming "no person who has not lived in the south can form any adequate conception of the effects of african poison, or the frequency of its use" wrote daniel robinson hundley, an alabama-born scholar of southern history. similar concerns over the "diabolical practices" of poisoning among blacks were voiced by other white authorities "their skill in poisons is something fearful, and baffles the most expert practitioner" asserted the poet sarah handy in 1891. conversing with a physician in james river, virginia, handy recalled the man's frustratio

nsulted by white professionals for medical assistance and doctoring expertise.[10] black-white healing interactions sometimes went both ways. a few\ 96\ conjure practitioners were admittedly influenced by techniques such as homeopathy, an anglo-american sectarian healing movement that challenged the excesses of professionalized medicine in the united states in the nineteenth century. the educator daniel webster davis visited the office of a popular "voodoo doctor" as he called him, in richmond, virginia, in the late 1800s. he recalled the signboard, which bore "the inscription, ej.t. shelton, h.p; f the h.p. being supposed to stand for homeopath" black patients sometimes viewed anglo-american medicine as a complex with multiple meanings. laura towne, a white pennsylvania teacher who made h

h worship, brought from africa "it may be worthwhile to mention an old custom of southern negroes" stated the folklorist louis pendleton, referring to the persistence of conjure practices in the latter nineteenth century "the origin perhaps\ 130\ may be traced to the fetichism or worship of guardian spirits dwelling in inanimate objects of their african ancestors" african american writers such as daniel webster davis, a prominent intellectual from virginia, shared their opinion of conjure as barbarous.the antithesis of all that the new generation of uplifted black americans were striving for. davis called the conjure practices of southern blacks "a relic, no doubt, of barbarism brought from their native african home [15] concerning african american supernatural practices, members of both r

ess, 1978. on african slave ethnic distribution in the americas see philip curtin, the atlantic slave trade: a census (madison: university of wisconsin press, 1969; michael mullin, africa in america: slave acculturation and resistance in the american south and the british caribbean, 1736.1831 (urbana: university of illinois press, 1992, pp. 281.88. on africans in the anglo- american colonies, see daniel c. littlefield, rice and slaves: ethnicity and the slave trade in colonial south carolina (baton rouge: louisiana state university press, 1981; and darold wax "preferences for slaves in colonial america" journal of negro history 58 (1973: 371.401. 12. marcus jernigan "slavery and conversion in the american colonies" american historical review 21 (1916: 504. 11; raboteau, slave religion; lut

anges as well. in this respect the probability of black-white-red syncretism was as feasible in north america as it was in other parts of the western hemisphere, although demographic and social factors made for significant differences in the extent of american indian cultural retentions. see, for example, richard price, maroon societies (baltimore: johns hopkins university press, 1979, pp. 11.16; daniel usner "indian-black relations in colonial and antebellum louisiana" in slave cultures and the cultures of slavery, ed. stephan palmie (knoxville: university of\ 170\ tennessee press, 1995; sobel, world they made together, p. 99; peter wood, black majority: negroes in colonial south carolina from 1670 through the stono rebellion (new york: w. w. norton, 1974, p. 289; and john boles, black so

14/2006 42. harriet collins quoted in martia graham goodson "medical-botanical contributions of african slave women to american medicine" western journal of black studies 11, no. 4 (1987: 200; roland steiner "observations on the practice of conjuring in georgia" journal of american folklore 14 (1901: 177; hubert aimes "african institutions in america" journal of american folklore 18 (1902: 15.32; daniel robinson hundley, social relations in our southern\ 175\ states (baton rouge: louisiana state university press, 1860, p. 33; charles chesnutt "superstitions and folklore of the south (1901, reprinted in mother wit from the laughing barrel: readings in the interpretation of afro-american folklore, ed. alan dundes (jackson: university press of mississippi, 1972, p. 371; f. roy johnson, the fa

o two of the prisoners. these statements, though unsubstantiated, advance the intriguing possibility that the participants in this rumored insurrection may have adopted supernatural rituals, as one historian has suggested (jeanne chase "the 1741 conspiracy to burn new york: black plot or black magic" social science information 22, no. 6 [1983: 979. on the background of the new york conspiracy see daniel horsmanden, the new-york conspiracy or a history of the negro plot with the journal of the proceedings against the conspirators at new-york in the years 1741.1742, 1810 (1810; reprint, new york: negro universities press, 1968, pp. 252.53, 264, 289, 368; ferenc szasz "the new york slave revolt of 1741: a re-examination" new york history 48 (1967: 224; thomas davis, a rumor of revolt "the gre

s' heads "groundpuppies" and other substances in conjure preparations see fanny bergen "plant and animal lore" memoirs of the american folklore society 8 (1899: esp. 14.15, 62; stewart culin "concerning negro sorcery in the united states" journal of american folklore 3 (1890: 286; newbell niles puckett, folk beliefs of the southern negro (chapel hill: university of north carolina press, 1926. 35. daniel robinson hundley, social relations in our southern states (baton rouge: louisiana state university press, 1860, p. 332; on medicines in african culture, see rattray, religion and art in ashanti, p. 18; john mbiti, african religions and philosophy (london: heinemann, 1988, p. 197. material objects for black american harming traditions resonate with the spiritually powerful creations of west

stributed by american university bookstore, washington, d.c. 44. raboteau, slave religion, p. 276. 45. mary jackson, n.d, folklore folder, georgia folklore, works progress administration (wpa) records, manuscripts division, library of congress; rossa belle cooley, the homes of the freed (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 s

on "medical-botanical contributions of african slave women to american medicine" western journal of black studies 11, no. 4 (1987: 198.203; sarah handy "negro superstitions" lippincott's monthly magazine, 1891, p. 737; charles perdue, thomas e. barden, and robert k. phillips, weevils in the wheat: interviews with virginia ex-slaves (charlottesville: university press of virginia, 1976, p. 120. 11. daniel webster davis "conjuration" southern workman 27, no. 12 (1898: 251; laura towne diary, august 13, 1863, p. 130, manuscripts, southern historical collection; george rawick, from sundown to sunup: the making of the black community (westport, conn: greenwood press, 1972, p. 48. see also willie lee rose, rehearsal for black magic page 113 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0

ke and cayton, black metropolis, p. 642. most spiritual churches maintain an affiliation with a parent association. one of the largest of these is the metropolitan spiritual churches of christ association, located in kansas city, which has over one hundred affiliate congregations in cities such as chicago, detroit, baltimore, and st. louis. see baer, black spiritual movement, pp. 25.26; and james daniel tyms "a study of four religious cults operating among negroes (master's thesis, howard university, washington, d.c, 1938. 49. in the same decade of the founding of leaf anderson's eternal life spiritual church in chicago, spiritual congregations appeared in cities throughout the united states. it is not clear whether these early churches were affiliated with leaf anderson's original associa

CHRONOLOGIA RORISPERGIUS

ical textbook bearing their names was written or translated into greek= an encyclopedia of cosmogony, astrology and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astron

nia and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours; dante ranked him second only to arnaut daniel. 1140-1215 bertran de born troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de provins. trouv re in the service of the dukes of champagne in provins; possibly in the holy land on one or more crusades. 1145 sepher zachut -ezra, ibn abraham(mantua, concerning the hebrew letters as well as principles of grammar.)so

ook of travels. 1175?-1235 michael scot (scottish) 1175-1204 peire vidal trouv re 1175-1253. robert grosseteste english bishop discussed optics and theories of light. connects a1-kindi to john dee thru lineage of the light metaphysics. ca. 1176 "book bahir (brilliance) in provence 1179-1241 snorri sturlson (auth. prose edda, heimskringla. 1180 comtessa beatriz de dia trouv re fl. 1180-1200 arnaut daniel trouv re c. 1180-1200: joachim of fiore (1135-1202) writes some very important treatises, offering new ways of interpreting scripture and history; he concludes that the world is on the verge of the period just before the advent of antichrist. c. 1180 sefer bahir 1180 "comte del graal" of chrestien de troyes 1189-92: the third crusade, responding to saladin's conquest of jerusalem in 1187, r

sir humphrey gilbert. jean gosselin, a follower of postel, wrote "la signification de l'ancien jeu des chartes pythagorique et la d claration de deux doutes qui se trouvent en comptant au jeu de paume, lesquelles connaissances ont t longtemps cach es par cy devant: mais depuis peu de jours sont retrouv es et expliqu es par i.j hearts/cups to air and spades/swords to fire> 1583-1628 johan daniel mylius 1583 dr john dee and his associate edward kelley in prague, in the company of the emperor rudolph ii (the son of maximilian ii. william schaw was appointed master of works for all royal building projects for king james vi (later to become james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley in cracow bruno's expu

nne stephano rittanhelio..amstekodami, 1642" 1644 latin version of the 1562 "sefer yetzirah" with a commentary by vorstius. 1645 theodor haak founds the invisible college. 1646 franckenberg's edition of clavis absconditorum by postel 1650 arthur dee fasciculus chemicus issued in english 1651 dr. john pordage founds philadelphians "angelic brethren" clavis apocaliptica, an analysis of the books of daniel and revelation in order to predict the date of the lord's return, determined as 1655- michael guhler. 1652 ashmole theatrum chemicum britannicum. english translation of fama and confessio edited by thomas vaughan, kircher's oedipus aegyptiacus published. another latin edition with commentary published by joanne stephano rittangelio rittangehus (rittangel, rittanhello) 1657 the chemists key

th publishes zohar at sulzbach 1686 semiphoras and schemhamphoras salomonis regis 1688 emanuel swedenborg, scientist and mystic, born in stockholm, sweden 1690 publication of the english translation of the chemical wedding of christian rosenkreutz. 1692 salem witchcraft panic 1694 jane leade. enochian walks with god. 1704 comte de saint-germain born, son of a jewish doctor of strasbourg and named daniel wolf? 1709 tarot de pierre madeni 1710-1782 samuel jacob hayyim falk. baal-shem of london. 1713 sefer yetzirah(amsterdam) with preface by m. ben j. chagiz (2nd amsterdam edition, 1642 was the first. 1713 jean pierre payen tarot(avignon) 1714-22 ippolito desideri travelled from kashmir along the tsangpo to lhasa. 1716-1802 dom antoine joseph pernety benedictine alchemist head of school of he

r lambert, paris, arabic edition "commentaire sur le sefer yetzirah par le gaon saadya, edited french version of sadaaya gaon on display in bodleian library, translated into french and printed in paris from the ms oxford 1533 mantua edition. 1893-1952 paramahansa yogananda 1894 "sefer jezirah- das buch der schopfung (frankfurt am main, p 12, says "sefer yetzirah" originated to 2nd c bce 1895-1985 daniel chennevierre "dane rudhyar" 1895 text of isaac luria (loria) according to l. goldschmidt: also goldschmidt text from an arabic commentary on sefer yetzirah. according to "jewish quartly review, 19:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davids

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nditions to be read, which if it were not too long, would be well worthy of being recounted here. in brief, the young lady took an oath inviolably to observe the same, returning thanks too in a most seemly way for such a high grace. whereupon they began to sing to the praise of god, of the king, and the young lady, and so for the time being departed. for sport, in the meantime, the four beasts of daniel, as he saw them in the vision and as he described them at length, were brought in, all of which had its certain signification. in the fourth act the young lady was again restored to her lost kingdom, and crowned, and for a while, in this array, conducted about the place with extraordinary joy. after this many and various ambassadors presented themselves, not only to wish her prosperity, but

COLLIER IRENE CHINESE MYTHOLOGY

a, kuan yin, the emperor, and san zang agree to the dangerous trip? a: they knew that the people were greedy and selfish, and that they needed some new religious ideas and spiritual guidance. q: what happened to taoism when buddhism was introduced to china? a: the people of china were able to follow both the new teachings of buddhism and the way of taoism. the pilgrimage 117 expert commentary dr. daniel overmyer of the university of british columbia explains buddhism s appeal: wherever it went, buddhism was accepted by many people as a new, liberating religion that had something for everybody; simple morality for peasants and sophisticated philosophy for intellectuals, all based on scriptural texts and interpreted by literate monks. as has happened with the founders of other religions, the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

mbat 18 to praise them? what better way to control jewish people through fear than to have the behaviour of combat 18 as an example of what is waiting for them if they don't have the hierachy to protect them? if you find all this hard to believe there are many examples that prove the point. at the time of the kennedy assassination the national secretary of the american nazi party was a man called daniel burros. he was a close associate of the "nazi" roy frankhouser, a man who once said "hitler had the jews; we've got the niggers. we have to put our main stress on the nigger question, of course, because that's what preoccupies the masses- but we're not forgetting the jew. if jews knew what was coming- and believe me, it's coming as surely as the dawn- they'd realise that what's going to hap

e dawn- they'd realise that what's going to happen in america will make nazi germany look like a sundayschool picnic. we'll build better gas chambers, and more of them, and this time there won't be any refugees".11 charming. but "nazi" frankhouser turned out to be a professional federal infiltrator of the ku klux klan and other "nazi" and "communist" organisations. his close associate, the "nazi" daniel burros, was exposed in october 1965 as a jew by the new york times. the following day he was found shot dead at frankhouser's home in reading, pennsylvania. verdict "suicide. burros was also a key figure in the "nazi" national renaissance party, which was controlled by the anti-defamation league. life is never what it seems. the 'opponent' of combat 18 in the uk is an organisation called se

s. during the period of gelli, however, when official vatican hostility to freemasonry was significantly reduced, the p2 lodge took over the papal state through the infiltration by gelli, calvi, and sindona. the pope through these years of p2 infiltration was pope paul vi and it was he who reduced the opposition to freemasonry within the roman catholic church. interestingly, a canadian publisher, daniel scallen, employed the pinkerton detective agency of new york to investigate the pope's behaviour. a detective went to rome in 1973 and reported that there were two pope pauls in the vatican! he reckoned that plastic surgery had been used to make an impostor resemble the pope. when you see different close-up pictures of the pope from this time, it is certainly feasible. there do appear to be

, it further "justifed" the escalation of the war.2 throughout the 1960s, employees of the morgan banking empire were officials in the military arms of government. on july 4th 1971, a group of young americans gathered in detroit, michigan, to issue a formal indictment against a list of people they said were responsible for the carnage called vietnam. the men they named were: william e buckley jr; daniel ellsberg; henry kissinger; henry cabot lodge; robert mcnamara; andre meyer; david rockefeller; nelson rockefeller; dean rusk; walt w. rostow; and maxwell d. taylor. those names abound with members of the council on foreign relations and the bilderberg group. to tell the full truth, that list needs to be very much longer. vietnam was just another engineered human catastrophe. it happened onl

ford. in the words of the hidden hand 287 the elite's new york times, ford .centralised more power in the hands of the director of central intelligence than any had had since the creation of the cia".81 bush turned the screw on journalists who asked unpleasant questions while, at the same time, he was paying other 'journalists' to be cia informants. one reporter who suffered from bush's wrath was daniel schorr (cfr) of cbs. bush was pictured on the front page of the washington star angrily remonstrating with schorr on capitol hill for leaking information which put the cia in a less than good light. schorr, who was on nixon's list of 'enemies' during the watergate affair, was sacked by cbs. the late owner of cbs, william paley (comm 300, owed much to the bush family. the credit which enable

DAVID ICKE CHILDREN OF THE MATRIX

e old testament started to be written. just a coincidence, eh? vendyl "indiana" jones, the director of the institute for judeo-christian research in arlington, texas, points out that "primal christians" had only the hebrew torah, the first 5 books of "moses, the 22 books of the prophets and holy writings that included psalms, proverbs, job, song of songs, ruth, lamentations, ecclesiastes, esther, daniel, ezra-nehemiah, and the two books of chronicles; plus the 14 books of the apocrypha. there was nothing about "jesus. they met and worshipped with the hebrews in the synagogues and had no "testament" of their own. jones stresses that when we see terms in the new testament like..the scripture saith..it is written..what saith the law..thus saith the lord..or..as the prophet said" they are refe

rick, who "removed the snakes from ireland, is said to have seen one of these underground people, a "fairy woman, coming out of the cave of cruachan. when st patrick asks a milesian about her, he replies "she is of the tuatha de danaan who are unfading .and i am of the sons of mil [human irish, who are perishable and fade away" the usual tale of mortality and immortality. as michael mott reports, daniel bradley and other geneticists at the trinity college in dublin have discovered that the oldest "pure" racial bloodline in europe continues to exist in the far west of ireland. this, as i highlight in the biggest secret, is also the last bastion of an ancient irish language called gaelic, which is astonishingly similar to languages of north africa, such as libyan. bradley told the reuters ne

british green party, without ever mentioning that they have disowned icke and condemned his writings in no uncertain terms. the level of success that was achieved in informing the public and venues of the true nature of david icke's paranoid conspiracy theories was due in large part to the tireless efforts of rubin friedman and karen mock of the b'nai b'rith league for human rights [rothschilds, daniel fine and bernie farber of the canadian jewish congress [bronfmans, and stacia benovitch of vaad ha'lr, ottawa. it was extremely encouraging to note that, apart from hart house theatre, every venue that was contacted made the decision that they were not willing to be a platform for david icke or his followers. most impressive was the bronson centre in ottawa and the order of grey nuns who ru

's connections to the present day include: charlemagne (742-814, who ruled as emperor of the west in the holy roman empire; a stream of french kings, including robert ii, philip i, ii and iii, and louis i, ii, vi, vii, viii, villi, xiii, ix, xv, and xvi. the latter married marie antoinette of this same bloodline and both were executed in the french revolution. but they produced the son who became daniel payseur, who, as the biggest secret explains, was taken to the united states where he became the secret force behind the morgan and carnegie empires, and owned vast amounts of real estate, banking, and industrial holdings. this bloodline also connects to the de medici family that supported christopher columbus and produced catherine de medici, the queen of france who died in 1589. her docto

DAVID ICKE THE BIGGEST SECRET

s on the river rhine where he lived under the name of baronde richemont. he arrived in england in february 1804 with the former royal paymasterof france, george payseur, and was protected by king george iii, the monarch at thetime of the american war of independence. the prince changed his name again todaniel payseur while george payseur became george bayshore. king george iii gavethe prince, now daniel payseur, a ship and awarded george bayshore 600 acres of landin north carolina. when they arrived in america they were given help by the boddiefamily, who were related to the british monarchy. before leaving england, the princebought shares in the virginia company and once in america he acquired gold mines,including the gold hill mining company, which he purchased secretly using a trustee,g

sts and bankers in american history. he was yet another facebehind which those truly in control could hide the extent of their power.many of the major oil and mineral deposits in the us are on land owned by therailroad companies, and payseurs mineral rights were transferred to petrol and miningcompanies in exchange for a controlling shareholding. other rights were leased totimber companies. after daniel payseur died in 1860, his fantastic empire was managedby his grandson, lewis cass payseur, and the expansion continued apace. in 1872, apayseur company, the charleston, cincinnati and chicago railroad, established atelegraph company called western union. it formed a subsidiary called a t and t in1875 and today it is one of americas biggest telephone and communication companies.the charlesto

nment with destiny the adepts in the western tradition(philosophical research society, los angeles, 1979, part five, p 50.3james shelby downard, sorcery, sex, assassination, and the science of symbolism, anarticle in the book, secret and suppressed, edited by jim keith (feral house, p0 box 3466,portland, oregon 97208, 1993, p 62.4ibid, p 61.5ibid.6ibid, p 62.7the temple and the lodge, p 238.8john daniel, scarlet and the beast, volume ill, english freemasonry banks, and the drugtrade (jki publishing, tyler, tx, usa, p 63.9lb!d.10ibid, p 64.11anton chaitkin, treason in america, 2nd edition (new benjamin franklin house, new york,1984, p 217.12scarlet and the beast, p 64.13ibid, p 75.14ibid.15ibid, p 76.16the temple and the lodge, p 237.17ibid.18lord stormont writing to george ill, the corresp

and other universities.the skull and bones society is believed to have been introduced to the united statesmore than 150 years ago as chapter 322 of a german secret society and was alsoknown at one time as the brotherhood of death. with george bush a member, i cantthink of a better name than that. what is known for sure is the skull and bones societywas formed in 1832-33 by a group which included daniel coit gilman, the manresponsible for setting up the american tax exempt foundations like the rockefellerfoundation and the carnegie endowment for international peace. other skull andbones founders were general william huntington russell and alphonso taft, of afamous american family. taft was secretary of war in the grant administration and hisson, william howard taft, was the only man to be

a member and most democrats,including bill clinton.it was in sonoma county, not far from bohemian grove, that 12-year-old pollyklaas was murdered, quite obviously by satanists, in october 1993. she was kidnappedfrom her bed while her mother and sister slept in the next room. her grandfather, joe,had publicly endorsed a book called breaking the circle of satanic ritual abuse bythe former satanist, daniel ryder. it exposed the ties between satanists and the mindcontrol programmes mkultra and project monarch. while a man was reluctantlycharged with pollys murder, the facts point conclusively to a retaliation by thesatanists against her grandfather. a woman called the fbi to say she had escaped froma coven in sonoma county and that polly might be killed as part of a five-day satanichalloween f

DION FORTUNE MYSTICAL QABALA

f israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpre

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y of his father to whose title he succeeded, the author agreed in 1924 to a second edition by the society for psychical research, omitting the attestation of some of the prominent witnesses of the phenomena. the probable reason for the privacy of the first publication was that the earl of dunraven, being a roman catholic, wished to avoid the censure of the church. the friendship of lord adare and daniel douglas home dated from 1867. it began at malvern in dr. gully s hydropathic establishment, where home was a guest and lord adare a patient. for the next two years he spent a great deal of time in home s company. his friendship for home (as stated in his preface to the 1924 publication) never diminished or changed thereafter. the phenomena recorded in the book are of a wide range and embrac

the report of the dialectical society. because works on spiritualism in russian were suppressed by the censor but german publications were tolerated, his literary activity of necessity centered in germany. he founded the psychische studien which, under the new title zeitschrift fur parapsychologie, was instrumental in provoking the first strictly scientific russian investigation of spiritualism. daniel d. home, who visited russia for the first time in 1861, became connected through marriage with aksakof s family. in 1871 aksakof introduced home to professor boutlerof and to other professors of the university of st. petersburg. however, the body of savants was left unconvinced of the reality of his phenomena. in 1874 the french medium camille bredif paid a visit. professor wagner attended

a. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. encyclopedia of occultism& parapsychology. 5th ed. america, united states of 39 boyer, paul, and stephen nissenbaum. salem possessed. cambridge, mass: harvard university press, 1974. salem-village witchcraft. belmont, calif: wadsworth publishing, 1972. brinton, daniel g. the myths of the new world. leypoldt and holt, 1868. calef, robert. more wonders of the invisible world. london, 1700. christopher, milbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. demos, john putnam. entertaining satan: witc

orders are mentioned in scripture, angels and archangels; but the latter only occurs twice, namely, in jude, where michael is called an archangel, and in i thessalonians 4:16, where it is written: the lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of god. gabriel and michael are the only angels mentioned by name. the archangel michael appeared to daniel and will lead his angelic army against the people of god (revelation 12:7. the mention of michael by name occurs five times in scripture, and always in the character of a chief militant. in daniel, he is the champion of the jewish church against persia; in the revelation, he overcame the dragon; and in jude he is mentioned in a personal conflict with the devil about the body of moses. he is

imes in scripture, and always in the character of a chief militant. in daniel, he is the champion of the jewish church against persia; in the revelation, he overcame the dragon; and in jude he is mentioned in a personal conflict with the devil about the body of moses. he is called by gabriel, michael, your prince, meaning the prince of the jewish church. gabriel first appeared as an angel to give daniel an interpretation of a dream (daniel 8:16.27) but earned his lasting fame as the one to announce both the birth of john the baptist to zachariah and the coming birth of jesus to the virgin mary (luke 1:11.38. developing notions about angels in the intertestimental period (the centuries just prior to the christian era) as the jewish notion of angelic orders developed, michael and gabriel wer

library, 1951. reprinted as the story of the poltergeist down the centuries. london: rider, 1953. clarke, edward h. visions: a study of false sight. boston, 1878. cobbe, frances power. the peak in darien. london, 1882. crosland, newton. apparitions. london, 1873. crowe, catherine. ghosts and family legends. london, 1859. the night side of nature. 1848. reprint, philadelphia: r. west, 1978 [defoe, daniel. an essay on the history& reality of apparitions. london, 1727. dingwall, eric j, and trevor h. hall. four modern ghosts. london, 1958. dingwall, eric j, k. m. goldney, and trevor h. hall. the haunting of borley rectory. london: duckworth, 1955. flammarion, camille. death& its mystery. 3 vols. new york: century, 1921.23. haunted houses. paris, 1924. reprint, new york: appleton, 1924. reprin

es. http//www.aromaticthymes.com. april 17, 2000. lavabre, marcel. aromatherapy workbook. rochester, vt: healing arts press, 1990. national association for holistic aromatherapy. http/ www.naha.org/about.html. april 17, 2000. schnaubelt, kurt ph.d. advanced aromatherapy: the science of essential oil therapy. rochester, vt: healing arts press, 1998. aromatherapy course, cited pierre frandomine and daniel penoel, formula for colds. san rafael, calif, 1985. severns, dorothy& thorpe, penni, letter from into the scented garden aromatics san mateo, calif, 2000. stead, christiane. the power of holistic aromatherapy. poole, england: javalin books, 1986. the burton goldberg group. alternative medicine: a definitive guide. tiburon, calif: future medicine publishing, inc, 1997. thompson, c. j. s. the

edicted eclipses, and accurately determined the length of the solar year (within 26 minutes. thus astrology was well developed in chaldea when (in the second millennium b.c.e) the biblical abraham migrated from ur of the chaldees (gen. 11:31) to palestine. the conflict between the emerging religions of the israelites and babylonian astrology can be seen in isa. 47:13 and repeatedly in the book of daniel (e.g. 2:27, 4:7. a primitive astrology had developed among the greeks, but during the conquests of alexander in the west beginning in 334 b.c.e. chaldean astrology flowed into the mediterranean basin. alexander s conquests also introduced astrology into india, although the indians took the chaldean notions and developed them in a unique direction. in egyptian tradition the invention of astr

berger, ruth. the secret is in the rainbow: aura interrelationships. clearwater, fla: beau geste, 1979. cayce, edgar. auras. virginia beach, va: are press, 1970. johnson, kendall l. the living aura: radiation field photography and the kirlian effect. new york: hawthorn books, 1975. kilner, walter j. the human aura. 1911. reprint, new hyde park, n.y: university books, 1965. krippner, stanley, and daniel rubin. the kirlian aura: photographing the galaxies of life. garden city, n.y: anchor books, 1974. ouseley, s. g. j. the science of the auras. london: l. n. fowler, 1970. roberts, ursula. the mystery of the human aura. london: spiritualist association of great britain, 1972. aurobindo, sri (1872.1950) famous hindu mystic, philosopher, and poet. sri aurobindo ghosh( sri is an honorific prono

ystem is a gentle method of healing, and many physicians have reported favorably on it. much of the efficacy of the bach remedies seemed to depend upon the fact that they were never mass produced but rather prepared individually with care and love for human beings, a fact that suggests that their value may have rested largely on a placebo effect. sources: bach, edward. heal thyself. london: c. w. daniel, 1931. the twelve healers and other remedies: a simple herbal treatment. 3d ed. london: c. w. daniel, 1936. encyclopedia of occultism& parapsychology. 5th ed. bach, edward 139 bach, edward, and f. j. wheeler. the bach flower remedies. new canaan, conn: keats, 1977. chancellor, p. handbook of the bach flower remedies. london: c. w. daniel, 1971. weeks, n. the medical discoveries of edward ba

twelve healers and other remedies: a simple herbal treatment. 3d ed. london: c. w. daniel, 1936. encyclopedia of occultism& parapsychology. 5th ed. bach, edward 139 bach, edward, and f. j. wheeler. the bach flower remedies. new canaan, conn: keats, 1977. chancellor, p. handbook of the bach flower remedies. london: c. w. daniel, 1971. weeks, n. the medical discoveries of edward bach. london: c. w. daniel, 1940. wheeler, francis j. the bach remedies repertory. london: c. w. daniel, 1952. bach, richard (1936) writer on aviation who became famous with his book jonathan livingston seagull (macmillan, 1970; avon, 1973, written as a result of psychic experience over a period of several years. he was a u.s. air force pilot from 1956 to 1959 and a technical writer for douglas aircraft and associate

z, england. books and information relating to the flower remedies of the late edward bach are available at this address. the society also issues a newsletter three times a year and has an official home page: http/ www.bachcentre.com. sources: bach, edward, and f. j. wheeler. the bach flower remedies. new canaan, conn: keats, 1977. chancellor, p. handbook of the bach flower remedies. london: c. w. daniel, 1971. dr. edward bach centre. http//www.bachcentre.com. march 8, 2000. weeks, n. the medical discoveries of edward bach. london: c. w. daniel, 1940. bachelor one of the names given to satan when he appeared in the guise of a great he-goat for the purpose of sexual intercourse with the witches. bacis see bakis backster, cleve (b. 1924) former interrogator for the cia who became one of ameri

nimum the influences of the steady stream of merchants who traveled through their land, and surviving during the babylonian captivity. as a result, the biblical text is replete with admonitions to abstain from following the religious/occult practices of israel s neighbors. the most cited cases having to do with occultism concern king saul s interaction with the woman of endor and the encounter of daniel with the babylonian sorcerers and astrologers. to understand the role of the occult in the biblical literature, however, it is necessary to recall that the bible was written in pre-scientific times in which all people operated as if what came to be known as the supernatural or the psychic was a fact of life. visions and dreams were a common means of receiving direction in one s life, and dr

ary to recall that the bible was written in pre-scientific times in which all people operated as if what came to be known as the supernatural or the psychic was a fact of life. visions and dreams were a common means of receiving direction in one s life, and dream interpretation was a most valued skill, among the more famous incidents being those of joseph interpreting the dreams of pharaoh and of daniel in babylon (gen. 41; dan. 2. for many years israel was ruled by psychic seers or judges, who regularly received extrasensory information, a word from the eternal, and to whom the people could turn for guidance. decisions were commonly made by the casting of lots. the role of judge was vividly illustrated in the incident in which the future king david met israel s most renowned seer/judge sa

sought, saul found that samuel merely emphasized his abandonment by god. saul lost the battle to the philistines the next day. he and his sons were killed and as a result david emerged as the new undisputed king and god s favorite. the most intense confrontation between the israelites and their forms of divination and the magical practices of their neighbors occurred in the babylonian court where daniel had found some favor. he stood out as he followed the strict dietary regulations of jewish law. when the king s advisors were unable to interpret king nebuchadnezzar s dream, daniel succeeded. he later had a number of dreams and visions which were recounted in the book that bears his name, including some of his most famous apocalyptic visions of the endtime. at one point in his confrontatio

to a poor clerk in london on september 26, 1833. from 1850 to 1853 he served as an army private in ireland. at the same time he taught himself languages and law. becoming a prominent member of the committee of the london dialectical society, he was appointed in 1869 to investigate the alleged phenomena of spiritualism. he served on subcommittee no. 5, which held seances with the celebrated medium daniel d. home at which the phenomena were not all satisfactory. bradlaugh therefore signed a minority report, containing a careful and critical treatment of the evidence. the report on spiritualism of the committee of the london dialectical society, first published in london in 1871 and reissued in 1873, is something of a landmark in the development of enlightened interest in spiritualism and psy

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the mysteries of magic: a digest of eliphas levi. edited by a. e. waite. london, 1886. reprint, new hyde park, n.y: university books, 1974. encyclopedia of occultism& parapsychology. 5th ed. magic 959. transcendental magic. london, 1896. rev. ed. london: rider, 1923. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland, 1992. o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and religion. 1971. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic: the books of the sorcerers. london: frederick muller, 1957. summers, montague. witchcraft and black

968, the council moved its headquarters to seelisberg, switzerland, and in 1979 established maharishi international university in fairfield, iowa, where they mix courses in tm and academic curriculum. they plan to open an eastern campus in antrim, new hampshire. the maharish was worth $3.5 billion in 1998 and oversaw nearly 1,000 tm centers around the world. sources: bainbridge, william sims, and daniel h. jackson. the rise and fall of transcendental meditation. in the future of religion. edited by rodney stark and william sims bainbridge. berkeley: university of california press, 1985. jefferson, william. the story of maharishi. new york: pocket books, 1976. mahesh yogi, maharishi. the science of being and art of living. london: international srm publications, 1966. mason, paul. the mahar

unds of suspicion to the incredulous, was plausible to the spiritualists. as the demand for physical manifestations increased through the decades of the nineteenth century, they became more daring and more varied. the moving of objects without contact, the levitation of heavy furniture and of medium or sitters, the elongation of the human body, and the fire ordeal were all practiced by the medium daniel dunglas home for a quarter of a century until his death in 1886. at public performances of the davenport brothers, while the brothers were bound hand and foot in a small cabinet, musical instruments were played and moved about the room and objects moved without being touched (the davenport brothers did not claim to be mediums nor did they identify themselves with spiritualism, but the spiri

, for the medium became the sport of base human spirits and elementals, his or her will was sapped, and the whole being degraded. likewise the medium had to be wary of giving up individual personality to the first spirit who came by, for the low, earthbound spirits had the least difficulty in communicating with the living. great mediums of the past of the physical mediums, the most noteworthy was daniel dunglas home (1833.86, who claimed to be of scottish birth. he arrived in the united states at an early age. he is worthy of note in that he was never detected in fraud (unlike most physical mediums) although his demonstrations were spectacular. all who came into contact with him were impressed by his simple manners and frank and affectionate disposition, so he possessed the most valuable a

urces: campbell, elizabeth montgomery, and david solomon. the search for morag. london: tom stacey, 1972. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. robertson, r. macdonald. selected highland folktales. north pomfret, vt: david and charles, 1977. michael an archangel whose hebrew name means he who is equal to god. he is mentioned in the book of daniel as a character in daniel s visions who is a prince of persia contending for the hebrew people. after the hebrews returned to palestine from their exile, they began to develop their doctrine of angels. seven archangels, including michael and gabriel, emerged into prominence. in one of the uncanonical jewish writings, the assumption of moses, michael disputes with satan for the body of moses

s, 1976. campbell, elizabeth m, and david solomon. the search for morag. london: tom stacey, 1972. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. costello, peter. in search of lake monsters. london: garnsteon press; new york: coward, 1974. reprint, london: panther, 1975. dinsdale, tim. loch ness monster. london: routledge& kegan paul, 1961. farson, daniel, and angus hall. mysterious monsters. london: aldus books, 1978. florescu, radu. in search of frankenstein. new york: new york graphic society, 1975. gould, rupert t. the case for the sea-serpent. london: philip allan, 1930. reprint, detroit: singing tree press, 1969. the loch ness monster and others. london: geoffrey bles; new york: citadel press, 1976. halpin, marjorie, and michael m. ame

t. fisher unwin, 1923. 3d rev. ed. adyar, madras, india: theosophical publishing house, 1962. el morya [through mark l. prophet. light from heavenly lanterns. colorado springs, colo: summit lighthouse, 1973 [through mark l. prophet and elizabeth clare prophet. morya the darjeeling masters speaks to his chelas on the quest for the holy grail. los angeles: summit university, 1973. papish, mary, and daniel papish. we are servants of master m. ojai, calif: hanuman publications, 1973. ransom, josephine. a short history of the theosophical society. adyar, madras, india: theosophical publishing house, 1938 [roerich, helena. leaves of morya s garden. reprint, new york: agni yoga press, 1952.53. moses, william stainton (1839.1892) medium and religious teacher who became one of the most prominent la

the spirit realms and, as moses had the rarest mediumistic gifts and his personality furnished extraordinary opportunities, he was selected as the channel of these communications. like imperator and preceptor every member of the band had an assumed name at first. the biblical characters included the following names, as revealed later: malachias (imperator, elijah (preceptor, haggai (the prophet, daniel (vates, ezekiel, st. john the baptist (theologus. the ancient philosophers and sages numbered 14. they were: solon, plato, aristotle, seneca, athenodorus (doctor, hippolytus (rector, plotinus (prudens, alexander achillini (philosophus, algazzali or ghazali (mentor, kabbila, chom, said, roophal, magus. it was not until book xiv of the communications was written that moses became satisfied of

-known investigation was to produce movements inside a closed and sealed space. for this purpose a sealed glass jar with a brass hook projecting down into the bottle was used. walter was set the task of opening the snap of the hook and hanging upon it the wooden, brass, or cord rings also enclosed in the jar. two days later the cord ring was found on the hook. a day after its examination by prof. daniel f. comstock, the ring was found removed. another experiment with sensitive scales under a celluloid cover produced satisfactory results. with one of the pans weighted and the other empty, walter held the scales in balance and sent up the weighted pan. this dynamic feat was achieved in good visibility. similar results were achieved with a bell box, physically operated first by the depression

of the spirit, and gave us a translation in english of what he had said in the unknown tongue. he told us that charlie had that day been discussing the miracles that took place at pentecost, and that the spirit made the sound of the wind; of the bird descending; of the unknown tongue, and interpretation thereof, and the tongues of fire to show that the same phenomenon could occur again (see also daniel dunglas home; luminous phenomena; sounds; winds; xenoglossis) sources: dunraven, windham thomas wyndham-quin. experiences in spiritualism with mr. d. d. home. glasgow: r. maclehose& co. ltd, 1924. flournoy, theodore. from india to the planet mars. new york: harper, 1901. goodman, felicitas d. speaking in tongues: a cross cultural study of glossolalia. chicago: university of chicago press, 1

to the coming changes. santa cruz, calif: unity press, 1981. vaughan, alan. patterns of prophecy. new york: hawthorn books, 1973. reprint, london: turnstone, 1974. white, john. pole shift. virginia beach: are press, 1980. the prophet a control of the medium william stainton moses, said to have been the biblical haggai, a contemporary of malachi, brought in by imperator as an assistant with vates (daniel, another contemporary. he signed communications several times jointly with imperator but never gave independent teaching. prosperity paths (newsletter) newsletter published six times a year, which presents the teachings of eastern mystic yogi bhajan and news of the activities of the 3ho organization. address: p.o. box 2337, espanola, nm 87532. the newsletter is also available on the organiz

a powerful figure in the court of czar nicholas ii, before the romanov dynasty was swept aside by the russian revolution of 1917. the son of a peasant, rasputin joined a monastery as a novice at the age of sixteen. as the orthodox church established hegemony in russia, various dissenting sect groups emerged, among them the khlysty. the khlysty were supposedly founded in the seventeenth century by daniel filippov. they deviated from orthodoxy in numerous ways. several different splinter groups developed through the nineteenth century and by the begin- encyclopedia of occultism& parapsychology. 5th ed. rasputin, gregory efimovitch 1289 ning of the twentieth century the khlysty numbered approximately 65,000 people. rasputin came into early contact with the khlysty, though it is unclear just h

be traced to the shaker communities of america. the first such circles were held by the wife of a col. danskin of baltimore and her other female acquaintances. the most renowned work was performed by a circle in buffalo between 1875 and 1900 and by carl wickland and his wife. the mediums in the buffalo circle were marcia m. swain and leander fischer (a professor of music. the circle consisted of daniel e. bailey and his wife, fischer s mother, and aline m. eggleston, the stenographer. the identity of the spirit brought to be woken was often verified but as the search for such proof entailed considerable labor and time it was, after a while, given up. the circle s work was described by d. e. bailey in his book thoughts from the inner life (1886. twelve impressive records of these rescue se

ather contradictory, a plan was worked out for first-hand investigation, and the sum of $2,500 was promised for the demonstration of an objective psychic phenomenon before a committee of five. the offer was to remain open from january 1923, when it was published in the scientific american, until december 31, 1924. the committee consisted of william mcdougall, a professor of psychology at harvard; daniel frost comstock, formerly of the massachusetts institute of technology and then a retired inventor; walter franklin prince, principal research officer of the american society of psychical research; hereward carrington, the well-known psychical investigator and author; and harry houdini, the stage magician and escapologist. j. malcolm bird, associate editor of the scientific american, was ass

s levitations, home always asked the sitters not to get excited and to talk of something else because, until he had risen above their heads, any movement or excitement could thwart the force at work. once in nice in 1874, home, in trance, reportedly buried his face and hands in the flames of the open fireplace. on seeing his head encircled by flames, count de komar started from his chair, crying, daniel! daniel! home recoiled brusquely, and after some moments he said, you might have caused great harm to daniel by your want of faith; and now we can do nothing more. in 1867, frederick l. h. willis, professor of the new york medical college, described his experience with a musical medium in the spiritual magazine: scarcely had the medium struck the first note upon the piano when the tambourin

nd the germanen order. second sight paranormal perception at a distance in time and space, today classified by parapsychology under such labels as esp, clairvoyance, precognition and remote viewing. second sight, as a faculty of foreseeing future events or occurrences happening at the moment at a distance, is traditionally attributed to certain individuals in the highlands of scotland. the medium daniel dunglas home, who claimed descent from a highland family, was supposed to have second sight and described it in the following way: a deadly tremor comes over me, and there is a film on my eyes, and i not only see persons, but hear conversations taking place at a distance. while in paris home saw his brother, who was then in the north sea. he saw his fingers and toes fall off. six months aft

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ne of texas s more exotic folktales. see also: allingham s martian; brown s martians; dead extraterrestrials; dentons s martians and venusians; hopkins s martians; khauga; martian bees; mince-pie martians; monka; muller s martians; shaw s martians; smead s martians; wilcox s martians further reading chariton, wallace o, 1991. the great texas airship mystery. plano, tx: wordware publishing. cohen, daniel, 1981. the great airship mystery: a ufo of the 1890s. new york: dodd, mead and company. masquelette, frank, 1966. claims made of ufo evidence. houston post (june 13. randle, kevin d, 1995. a history of ufo crashes. new york: avon books. simmons, h. michael, 1985. once upon a time in the west. magonia 43 (july: 3 11. ausso ausso is an extraterrestrial allegedly encountered by wyoming elk hun

nferred, the master, would speak, always briefly. the master s voice had an odd, eerie quality and a tone of absolute authority. over many dozens of hours of channeling, this story emerged: just before moses was given the ten commandments, seven citizens of landa were elected by the masters for a mission on earth. the leader of the seven select, also called the habanas or the warriors of god, was daniel (pronounced dan-yell, the son of david and corinthian. once on earth, the habanas s souls occupied human bodies. with the passing of centuries, during which the habanas reincarnated repeatedly, other habanas arrived, filling earth with extraterrestrial agents who with each life gained new knowledge that would be useful when the day of reckoning the cleansing of the human race and the final

ng of centuries, during which the habanas reincarnated repeatedly, other habanas arrived, filling earth with extraterrestrial agents who with each life gained new knowledge that would be useful when the day of reckoning the cleansing of the human race and the final showdown with the evil forces of the universe came. this climax would occur within the lifetimes of most living people. in this life, daniel was keith macdonald. david said, keith has now graduated and become a prophet. he is a prophet of christ. he is a prophet of god. the people of landa, devout christians, practice a form of roman catholicism. raised a protestant, macdonald knew little of catholicism until the landanians contacted him. according to a channeling from the master in 1985, soon there will be forty craft of landa

sians explained that the craft flew on mental power alone. in subsequent contacts, matthews learned that one of his hosts was the captain, who called himself frank. he also met frank s life companion, introduced as frances. frank said the names stood for truth. further reading bord, janet, and colin bord, 1991. life beyond planet earth? man s contacts with space people. london: graftonbooks. fry, daniel william (1908 1922) daniel fry was among the leaders of the early contactee movement. he claimed to have had his first contact with a flying saucer a remote controlled cargo carrier in the new mexico desert on july 4, 1950, and to have boarded it for half an hour. in that time he was whisked to and from new york, all the while conversing with the voice of alan, a spaceman communicating from

entific teachings. after the 1950s, when the initial excitement generated by the first contactees had waned, fry became less visible, though he remained quietly active until his death in alamogordo, new mexico, in 1992. fry recounted his early saucer adventures in the widely read the white sands incident and alan s message: to men of earth, both published in 1954. that same year, he spoke at fry, daniel william 105 daniel william fry (fortean picture library) the first annual flying saucer convention in los angeles. at a press conference, a reporter asked him if he would take a lie-detector test to verify his claims. when fry agreed, a local television station arranged a polygraph examination. the examiner concluded that fry was being deceptive in his answers. forever after, fry s critics

d that fry was being deceptive in his answers. forever after, fry s critics cited the allegedly failed test, as well as a dubious ph.d. from a london-based diploma mill, to argue that he was no more than a hoaxer. still, fry seemed to many to be sincere about his metaphysical beliefs, perhaps using fanciful saucer yarns as a way of attracting an audience. see also: contactees further reading fry, daniel w, 1954. al a n s message: to men of ea rt h. los angeles: new age publishing company. 1954. the white sands incident. los angeles: new age publishing company. 1954. my experience with the lie detector. saucers 2, 3 (september: 6 8. national investigations committee on aerial phenomena, 1967. information sheet on daniel fry. washington, dc, august. reeve, bryant, and helen reeve, 1957. flyi

geles: new age publishing company. 1954. the white sands incident. los angeles: new age publishing company. 1954. my experience with the lie detector. saucers 2, 3 (september: 6 8. national investigations committee on aerial phenomena, 1967. information sheet on daniel fry. washington, dc, august. reeve, bryant, and helen reeve, 1957. flying saucer pilgrimage. amherst, wi: amherst press. 106 fry, daniel william a ufo supposedly photographed by daniel fry at merlin, oregon, may 1964 (fortean picture library) gabriel in christian and islamic tradition, gabriel is one of the two mightiest angels. he is the only angel mentioned in the old testament, as the destroyer of sodom and gomorrah. he is said to sit on god s left hand and to preside over paradise. mohammed credits gabriel with dictating

ter in which jesus discusses the events that will take place just prior to the second coming. preston noticed that mr. brown robe, gray face, and the others never used the word go d but did talk of a u n i versal intelligence. still, he linked his visitors with bible fig u res. he bel i e ved brown robe, for example, to be a kind of angel, gray face a wa t c h e r from the ol d te s t a m e n t s daniel 4. preston s last abduction occurred one night in 1995 when a group of gray-skinned, largeeyed humanoids the classic grays of abduction lore took him into a ufo, where he was subjected to an apparent medical examination. on his return at 2:50 a.m, he heard a mechanical voice speaking to him. it said that the world s governments not only knew about the presence of extraterrestrials but also

o-called aeronauts were really extraterrestrials or supernatural entities in disguise. a more likely explanation is that the stories were hoaxes of the sort that filled many period newspapers. see also: aurora martian; lethbridge s aeronauts; michigan giant; ultraterrestrials; wilson further reading chariton, wallace o, 1991. the great texas airship mystery. plano, tx: wordware publishing. cohen, daniel, 1981. the great airship mystery: a ufo of the 1890s. new york: dodd, mead and company. source the source, a sort of universal mind, was channeled through paul solomon. solomon s channeling began in 1972 when he was living in atlanta and going through acute personal distress in the wake of a failed marriage. in an effort to deal with his emotional problems, solomon underwent hypnosis. under

lva; smith; ultraterrestrials further reading bullard, thomas e, ed, 1982. the airship file: a collection of texts concerning phantom airships and other ufos, gathered from newspapers and periodicals mostly during the hundred years prior to kenneth arnold s sighting. bloomington, in: self-published. chariton, wallace o, 1991. the great texas airship mystery. plano, tx: wordware publishing. cohen, daniel, 1981. the great airship mystery: a ufo of the 1890s. new york: dodd, mead, and company. keel, john a, 1970. ufos: operation trojan horse. new york: g. p. putnam s sons. 272 wilson xeno in the early morning hours of january 30, 1965, while walking along a beach near watsonville, california, sid padrick saw a flying saucer descend and hover a foot or two above the sand. a voice speaking from

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

r mentor whenever possible. in my role as recorder, i make no pretense to speak with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in the completion of this work. kindest regards, daniel hale feldman november 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the work of the chariot trust published a landmark series of translations of the primary hebrew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or hi

s appeared. while the qumran community and other pre-christian groups read oracular meanings into the tanakh in a more general sense, the christians did so in a very specialized way. long held traditional jewish meanings for verses in the tanakh were replaced by forced interpretations that supported master yeshuvah as the fulfillment of the torah, the writings of the prophets (especially those of daniel, isaiah, micah, and hosea, and the historical accounts of the kings of israel. numerous investigators have pointed out obvious mistranslations and misunderstandings of verses from tanakh that were appropriated and customized for the biblical justification of gospel narratives. finally, for various reasons, all of the primary religious texts have suffered from corruption, errors in transcrip

king david the golden one whirling in ecstatic absorption before the ark of the covenant as it was brought to jerusalem (ii samuel, jeremiah bearing a yoke upon his neck, ezekiel ascending in the fiery chariot, the merkabah visions of isaiah and ezekiel, etc. the books of the writings provide our imaginations with images from the travails of job, the story of yonah in the belly of the leviathan, daniel in the den of lions, and other spiritual gems. one might envision the shekhinah seated in a forest setting as described earlier in chapter six, or as the presence of shadai stationed between the kerubim atop the ark of the covenant, or as the divine mother in exile wandering in the lower worlds to look after her children, or as the bride of the lord hvhy on the wedding day of shabat. you co

des a number of historical books (joshua, judges, i samuel, ii samuel, i kings, ii kings, three major prophets (isaiah, jeremiah, and ezekiel, and 3' 8: h" 2: 2 2:e 8% twelve minor prophets (hosea, joel, amos, obadiah, jonah, micah, nahum, habakkuk, zefaniah, and malachi; and the kethuvim (writings, which includes the psalms, proverbs, job, song of songs, ruth, lamentations, ecclesiastes, esther, daniel, ezra, nehemiah, i chronicles, and ii chronicles. 6 peshitta, matthew 23:7,8. 7 paingala upanishad 1:2. 8 the term vedanta means end of the vedas. 9 the term kahuna means one who transmits (ka) the hidden tradition (huna. 10 the nature of the three doctrines of dvaita, vasishtadvaita, and advaita are explicated clearly by swami saradananda in sri ramakrishna the great master, translated by

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

a chicken amongst stubble. learn how roughly and rudely that pig behaved and with what patience and humanity the nolan replied, showing himself to be indeed a neapolitan, born and bred beneath a kindlier sky. hear how they made him leave off his public lectures on the immortality of the soul and on the quintuple sphere.1 apart from some vague references by gabriel harvey, john florio, and samuel daniel's friend "n.w",2 we have hitherto only had bruno's own account of his experiences at oxford, indicating, as the above quotation shows, that the magician was not satisfied with his reception there. entirely new evidence from the oxford side about bruno's lectures was published in i960 in an article by robert mcnulty in renaissance news.3 in 1604, george abbot, later to be archbishop of cante

dist work, richard bristow's a briefe treatise ofdiuerse plaine and sure ways to finde out truths in this. time of heresie first printed in 1574 and several times 1 la cena de le ceneri (1584, dial. 4 (dial, ital, pp. 133-4. 2 gabriel harvey, marginalia, ed. g. c. moore smith, 1913, p. 156; florio's address to the reader before his translation of montaigne's essays; preface by "n.w" before samuel daniel's the worthy tract of paulus louius (1585. 3 robert mcnulty "bruno at oxford, renaissance news, i960 (xiii, pp. 300-5. 207 giordano bruno in england: the hermetic reform reprinted.1 the catholics give a series of reasons why their faith is the true one, as compared with the protestants. for example, they have the authority of tradition and the fathers; heresy is no new thing, and modern her

FULLER J F C SECRET WISDOM OF THE QABALAH

he circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining

GILBERT THE MAGICAL MASON

anz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and the symbolical descriptions of the book of46themagicalmasonezekiel. on the christian aspect i recommendthe perfect way,orthe findingofchrist,by the latedra. kingsford; in this volume will be found worked out the broader scheme of christian teaching which is so apt to be obscured by sectarian forms of worship. the tenets of this work are closely approxi255 mate

powers over cities and men.theusual hebrew word for angels ismelakim, as it is found in genesis xvi. 7, and xxii. 11, 12.thebible also refers to two classes of angels, the cherubim and the seraphim, the former acting especially as sentinels and guardians, and the latter, of winged human forms notable for reverence, humility and obedience and swiftness of action. michael the archangel is named in daniel x. 13, and xii. 1, as the 'great prince, and 'the first of the chief princes, his part is the mysterious conflict with the fallen angel satan.angels127gabriel is mentionedindaniel viii. 16, and ix, 21, also inlukei.19,26. he is commonly called an archangel,butnotinthe bible; he says of himself: i am gabriel that stand in the presence of god.thename means 'strength of god, the gibur of el. u

sliving:chiah,life.chiya,an animal alive.these words become in greek,zoe;and in latin,vita.forexample, we find the word chiahin genesis i. 30 'wherein there islife';in latin,animavivens,it occurs again in genesis ii. 7 'the breath oflife',where the latin version readshalitusoue:and again, genesis i. 20,'letthe waters bring forth abundantly the moving creature that hathlife'.in the chaldee book of daniel xii. 2 'many of them that sleep in the dust of the earth shall awake to everlastinglife;in latinvitais again used -vitameternam.lastly, note ezekiel i. 20 'the spirit oflifewas in the wheels. here the reference to active life energy is not to 'man' but to the extraordinary living creatures, the symbols of divine power; in this case the latin translations givespiritusvitalis,the living or vi

of mind, as in numbers v. 14,'thespirit146themagical masonof jealousy; and in isaiahxi.2, we find ruach meaning alternately the 'spirit of thelord',of 'wisdom, of 'understand-ing, of 'counsel, of 'might, and of 'knowledge. this confusion is fatal to any clear conception of meaning. we must so often be in doubt whether in any case ruach is to mean the respiratory air, or the divine influx. compare daniel vii. 2 'thewindsof heaven. daniel iv. 8 'thespiritof the holy gods. daniel vii. 15 'my [human]spiritwas grieved. hosea ix. 7 'the man that hath thespiritis mad. while in1.samuel xvi. 23, we have first ruach elohim, translated 'evilspiritfrom god was upon saul, and later in the verse 've ruach le shaul' becomes 'saul wasrefreshed'.in esther iv. 14, ruach becomes'enlargement'.in chapter iii

ve no word forimmortalityorimmortal:under the wordeternalis given ntzch, which really meansvictory,or00,which is simply 'forward'.theenglish old testament has not the wordimmortal,or any form of it: and there are only six examples ofeternalandeternity-but neither of them refers to man.everlastingisonceapplied to man, but this example is as late as the babylonish captivity of the jews, occuring in daniel xii. 2, stating that some of them that sleep in the dust shall awake 'to everlasting life, and some to shame and everlasting contempt. but even here it is a prophecy, and not a statement of the actual fate of man. whereas the'endof man' is in the bible one hundred times referred to; for example, in ecclesiastes vii. 2 'it is better to go to the house of mourning. that is the end of all men

,'laib, and isaiah xlvi. 8, lb 'laib, it means memory. in proverbs xxi. 27, it infers design. in isaiah xxvi. 3, it is imagination. in genesis xxvi, 35, ruach is translated a 'grief of mind .150themagical masonin deuteronomy xviii. 6, nephesh is translated 'all the desire of his mind. ini.chronicles xxviii. i, we have 'perfect heart and willing mind' translated from the words nephesh and laib. in daniel v. 20 'when his heart was lifted up and his mind hardened in pride, heart and mind are laib and ruach. shekal, shkl, is given by the dictionaries as 'understand255 ing' has has been used for intellect, mind: it is a root word also, meaning 'understood. this is given as the equivalent to the latinintelleetus,the intellect ofaman;the perceiver, fromintelligere,to perceive. then lastly there i

classic work of dr hyde on the ancient persians.theold testament has several references to astrology, andthehistory of astrology175to soothsayers who judged of human events divining them by the stars. these refer to the chaldean philosophers, who were called magi. consult these references: isaiah xlvii. 13:'letnow the astrologers stand up, and save thee from these things' danieli.20:theking found daniel better than all the astrologers in his realm. daniel ii. 27: daniel asks the king if the astronomers cannot show the secret to the king. daniel iv. 7:theastrologers failed to explain a dream. daniel v. 7, 11:theking calls on the astrologers to explain a writing. genesis xli, 8:themagicians are called on to explain a dream of pharaoh. in the new testament, consult: actsxix,19: men who posses

acted on accordingly. in the first series of references note; a dream cometh through the multitude of business, in ecclesiastes v.3; and in isaiah xxix. 7, 8, we read of the delusions of dreams.dreams189ofthesecond variety arethedreams of abimelech, genesisxx,6;andlaban,genesis xxx. 24; of pharaoh, and the chief baker and butler of the pharaoh of joseph (sesostris of the greeks; nebuchadnezzar in daniel ii.,1,2,3;andthe curious new testament dreamofpilate's wife respecting jesus and his trial and condemnation.ofthethirdsort are the dreams of abraham, see genesis xv. 1, where the wordvisionis used in the english version.ofjacob,in genesis xxxi. 10, 11, concerning the breedingofcattle.ofjoseph, in genesis xxxvii. 5-11 symbolical dreams of his rule over his brethren.ofsolomon,i.kings iii. 5

national fate, but we have no report that they provided prevision of personal matters. dreams the old testament has many references to dreams; first to those of no value, but of common occurrence; secondly to those dreams which were considered to be intimations of god's will directly sent by jehovah and were acted upon as such; as for example the quoted dreams of abraham, jacob, joseph, solomon, daniel, joseph and the wise men; and thirdly to certain dreams believed to be divinely inspired, but yet requiring interpretaton, such were the dreams of abimelech, laban, the officers of pharaoh, and nebuchadnezzar. the new testament has a mention of one dream of great interest, that of the wife of pontius pilate in matthew xxvii. 19, and of the five dreams of joseph the husband of mary and mothe

one down on the"dial"of ahaz' the r. v. reads the'steps'as an alternative. the story is repeated in isaiah chapter xxxviii. hezekiah did recover. maunder confesses that astronomy cannot explain the matter.itis not at all certain that ahaz could have had a sun255 dial; the jews of the time 730b.c.,did not reckon by hours, the wordhourdoes not occur in the revised old testament; it is found once in daniel iv, 19 in thea.v.-danielwas aston255 ished for an hour.thewordsun-dialis translated from moluth, which is really steps. so it has been argued that beside the palace of ahaz was a staircase, upon the steps of which the sun cast a moving shadow. even if this was the case, the sun must have turned back to carry the shadow. still, ahaz may have imported from babylon a rudimentary sun-dial, but

GLOBAL FREEMASONRY

y masonry was organized, and what it attempted to achieve, one of the things we must proceed to do is examine the various secret masonic societies that came to be at that period. one such society was the "hell-fire club" that was active in england in the middle of the eighteenth century. the masonic structure of this club and its anti-religious, pagan character, is described by the masonic writer daniel willens in his article "the hell-fire club: sex, politics and religion in eighteenth-century in england" here are some interesting passages from that article published in gnosis, a journal of western inner traditions: on moonlit nights during the reign of england's king george iii, immensely powerful members of his majesty's government, important intellectuals, and influential artists could

GNOSTIC HANDBOOK

e they will gather honey, vegetables, roots, fruits, birds, flowers and so forth. suffering from cold, wind, heat and rain, they will put on clothes made of tree bark and leaves. and no one will live as long as twenty-three years. thus in the kali age humankind will be utterly destroyed" the hindu purana the four ages correlate remarkably well with the image described in the old testament book of daniel. central to daniel chapter two is the description of an unusual figure, a figure that is used to express a prophetic outline of history. the interesting thing is that inherent with this figure is a pattern and design which is far older than the text of daniel in which it appears. the image is comprised of gold, silver, bronze and iron (with clay feet) and partakes of the oldest division of

radition there are specific prophecies that focus on this date. the 2300 year prophecy of the cleansing of the sanctuary, began in 457 bce with the declaration of artaxeres to restore jerusalem and ended in 1844. the prophecy focused on the solar sanctuary and the climax of it is when the sanctuary is transformed when the priest enters the innermost realm (the sacred seat. some references include daniel 8:14 and 9:25. the 2520 (7 times) prophecy focused the gnostic handbook page 67 on the loss of the ten tribes of israel to history and the description of their re-awakening to the gnosis started in 1844. this period is also known as the time of the gentiles and is referenced in leviticus 26 and under the guise of the prophecy of the seven times. 1844 as a trigger point for the heraldic cycl

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the flowing measure of the spark. therefore it is written: the word of yhvh is refined (psalms 18:31, as silver and gold are refined. when these letters came forth, they were all refined, carved gnostic theurgy page 103 precisely, sparkling, flashing. all of israel saw the letters flying through in every direction, engraving themselves on the tablets of stone. zohar:book of enlightenment. trans, daniel matt, paulist press.1983 come and behold the letters by which heaven and earth were created, the letters by which were created hills and mountains, the letters by which were created rivers and seas, the letters by which were created the trees and the herbs. the book of enoch. in the ancient book of enoch it is stated that moses received the letters of the hebrew alphabet from metraton, an a

rrences are just madness, if we correlate the tales with the biblical story of fallen angels we begin to see a hauntingly similar pattern. we are moving at lightning speed towards the omega day and the gateway is opening, if you are not on the side of treasury of light (the elder gods, then you are fair-game for the old ones. perhaps some of the strange descriptions of the books of revelation and daniel are not that farfetched after all! gnostic theurgy page 220 the resurfacing of the gnosis as the heraldic period moves towards aquarius mankind is heading towards a new period of both hope and destruction. the kali yuga is also accelerating towards its conclusion in blood and annihilation, ragnarok is certainly on the way. at the same time, as the ages change, the treasury of light is worki

GOLDEN DAWN RITUALS K

ening of the vault) closing chief adept/ second adept/ chief adept/ second adept/ third adept/ 14 chief adept "avete fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to close the vault of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third adept "it is written in the book of daniel that they were one hundred and twenty" chief adept "mighty adeptus major, how is that number found" second adept "by the continual multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the vault of the adepti in the mystic mountain of abiegnus" third adept "ex deo nascimur" second adept "in yehashuah morimur" chief

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rther discoveries showed that some places on the continent were ice-free 100,000 years ago.9 exhibit 7 as we saw in part i, sedimentary cores collected from the bottom of the 6 in dolph earl hooker, those astounding ice ages, exposition press, new york, 1958, page 44, citing national geographic magazine, october 1935. 7 path of the pole, p. 62. 8 rand flem-ath, does the earth s crust shift (ms. 9 daniel grotta, antarctica: whose continent is it anyway, popular science, january 1992, p. 64. graham hancock fingerprints of the gods 456 ross sea by one of the byrd antarctic expeditions provide conclusive evidence that great rivers, carrying down fine well grained sediments did flow in this part of antarctica until perhaps as late as 4000 bc. according to the report of dr jack hough of the univ

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

mbined in a statue with a head of gold, arms of silver, a breast of brass and iron, and feet of earth, ms. 2, 175b; another representation gave the figure a golden head, silver breast and arms, brazen belly, steel thighs, iron legs, earthen feet, ms. 2, 225a; a third, a golden head, silver arms, brazen breast, copper belly, steel thighs, earthen feet, amgb. 27 b. this medley, though borrowed from daniel 2, 31-43, reminds us of ancient idols formed out of various metals, and also of hrungnir with the stone heart, and mockrkalfi who was made of loam, and had a mare s heart put into him, sn. 109. hugo in his eenner 13754 speaks of a steel, diamond, copper, wood, and straw world. woeld. 793 gull-aldr to the period when the gods had all their utensils made of gold, which was only cut short by t

HEPTAMERON

vis ebullierunt ranas& ascenderunt in domos gyptiorum, omnia destruentes& per nomen elion, quod moses nominavit& fuit grando talis, qualis non fuit ab initio mundi& per nomen adonay, quod moses nominavit& fuerunt locusta& apparuerunt super terram gyptiorum& comederunt qu residua erant grandint& per nomen schemes amathia, quod joshua vocavit& remoratus est sol cursum& per nomen alpha& omega, quod daniel nominavit& destruxit beel& draconem interferit& in nomine emmanuel, quod tres pueri, sidrach, misach& abednago, in camino ignis ardentis, cantaverunt& liberati heptameron 7 fuerunt& per nomen hagios& sedem adonay& per theos, iscytos, athanatos, paracletus& per h c tria secreta nomina, agla, on, tetragrammaton, adjuro, contestor& per h c nomina& per alia nomina domini nostri dei omnipotentis

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ly read what is necessary for that. tiffereau is a humbug! you mentioned having picked up bekker's "opuscula chemica rariora" and then come two more words i cannot read, and then you say "rusenstein's commentary on it. i do not know what you mean his commentary to be on. i beg to congratulate you upon securing opusc: rariora, but the author of this isjohn joachim becher. avery different person is daniel becker or beckher. if it be a commentary on j. j. becher by rusenstein, i should very much like to see it, if it be in any language i can read. i did not know of such a work of his. 40 chacombe vicarage 26 september 1893 f. l. gardner was initiated into the 0= 0 or neophyte grade of the golden dawn on 20 march 1894. although the g.d. was nominally a secret society ayton had long since discl

HP LOVECRAFT A DARK LORE

he took from his house to the farm the greater number of his volumes on that subject. his affectation of civic interest did not diminish, and he lost no opportunities for helping such leaders as stephen hopkins, joseph brown, and benjamin west in their efforts to raise the cultural tone of the town, which was then much below the level of newport in its patronage of the liberal arts. he had helped daniel jenckes found his bookshop in 1763, and was thereafter his best customer; extending aid likewise to the struggling gazette that appeared each wednesday at the sign of shakespeare's head. in politics he ardently supported governor hopkins against the ward party whose prime strength was in newport, and his really eloquent speech at hacher's hall in 1765 against the setting off of north provid

bowen, to whom weeden went at once with his report, performed an autopsy on the strange corpse, and discovered peculiarities which baffled him utterly. the digestive tracts of the huge man seemed never to have been in use, whilst the whole skin had a coarse, loosely knit texture impossible to account for. impressed by what the old men whispered of this body's likeness to the long-dead blacksmith daniel green, whose great-grandson aaron hoppin was a supercargo in curwen's employ, weeden asked casual questions till he found where green was buried. that night a party of ten visited the old north burying ground opposite herrenden's lane and opened a grave. they found it vacant, precisely as they had expected. meanwhile arrangements had been made with the post riders to intercept joseph curwen

INTERVIEW WITH ANDREW CHUMBLEY

. in 1995, xoano n was greatly assisted by fulgur, who published qutub on our behalf and by example taught us many invaluable lessons about publishing. in the year 2000, xoanon underwent a potent resurgence with the baptism of fire that accompanied the publication of the toad-book. in 2001, the year in which we issued ars philtron, xoanon was established as a limited company under both myself and daniel schulke, the author of that work. this marked a further consolidation of xoanon as a magical vehicle for reification, augmenting the freedom to move its focus of will betwixt the worlds of men and spirits. the publication of ars philtron marked an extremely important shift; it began to move the focus away from myself as the sole authority in the cultus as it is outwardly perceived. i hope t

IRISH WITCHCRAFT AND DEMONOLOGY

hangman there was about to cast her over the gallows, the devill takes her away from them out of their sight; her dittay [indictment] was sent over here to scotland, who at this tyme, when she was cast off the gallows, there appears a raven, and approaches the hangman within an ell of him, and flyes away again. all the people observed it, and cried out at the sight of it" 1 a clergyman, the rev. daniel williams (evidently the man who was pastor of wood street, dublin, and subsequently founded dr. williams's library in london, relates the manner in which he freed a girl from strange and unpleasant noises which disturbed her; the incident might have developed into something analogous to the drummer of tedworth in england, but on the whole works out rather tamely. he tells us that about the

ISIS UNVEILED

known as moses, aholiab, and besaleel, the son of uri, the son of hur, as plato, philo, and pythagoras, etc. at the transfigura- tion we see them as jesus, moses, and elias, the three trismegisti; and three kabahsts, peter, james, and john whose revelation is the key lo all wisdom. we found them in the twiught of jewish history as zoro- aster, abraham, and terah, and later as henoch, ezekiel, and daniel. who of those who ever studied the ancient philosophies who understand intuitionally the grandeur of their conceptions, the boundless sublimity of their views of the unknown deity can hesitate for a moment to give the preference to their doctrines over the incompre- hensible, dogmatic and contradictory theology of the hundreds of christian sects? who that ever read plato and fathomed his ?r

al of the christian doctrine. in the rdvelaiion of joannes theologos it is said "i turned and saw in the midst of the seven candlesticks one like unto the son of man. his head and his hairs were white like wool, as white as snow; and his eyes were as a fiame of fire; and his feet like unto fine brass, as if they burned in a furnace (i, 13, 14, 15. john here repeats, as is well known, the words of daniel and ezekiel "the ancient of days. whose hair was white as pure wool. etc" and "the appear- ance of a man. above the throne. and the appearance of fire, and it had brightness round about* thefitebeing"thegloiy of the lord" fetahil is son of the nuin, the third life' and his upper part is represented as white as snow, while standing near the throne of the living fire he has the appearance of

y ahriman. the religion of zoroaster, entirely based upon the 'secret doctrine* is found held by the people of eritene [in bactria; it was the religion of the persians when they con- quered the assyrians. from thence it is easy to trace the introduction of this emblem of lite represented by the bull, in every religious system. the college of the magians had accepted it with the change of dynasty? daniel is described as a rabbi, the chief of the babylonian astrologers and magi" therefore we see the assyrian uttle bulls and the attributes of siva reappearing under a hardly modified form in the cherubs of the talmudistie jews, as we have traced the bull apis in the sphinxes or cherubs of the mosaic ark; and as we find it several thousand years later in the company of one of the christian evan

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and supernatural illumination was the only means of arriving at truth. their name of paracelsists was derived from paracelsus, the eminent physician and chemist, whowas the chief ornament of this extraordinary sect. in england, robert flood, or fludd, was their great advocate and exponent. rivier, who wrong in france; severinus, an author of denmark; kunrath, an eminent phyisican of dresden; and daniel hoffmann, professor of divinity in the university of helmstadt, have also treated largely on paracelsus and on his system. philippus aureolus theophrastus paracelsus was born in 1493, at einsiedeln, a small town of the canton of schwitz, t 66 the rosicrucians. distant some leagues from zurich. having passed a troubled, migratory, and changeful life, this great chemist, and very original thi

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

be.iupress.org/loi/ale; see also wasserstrom s comments in between muslim and jew: the problem of symbiosis under early islam (princeton: princeton university press, 1995, pages 126-133. further, refer to wolfson s summary, sefer yetzirah: linguistic mysticism and cosmological speculation, which is a section of jewish mysticism: a philosophical overview, in history of jewish philosophy, edited by daniel h. frank and oliver leaman (london new york: routledge, 1997. don karr, 1991, 1994; updated 2001-7. email: dk0618@yahoo.com all rights reserved. license to copy this publication is intended for personal use only. paper copies may be made for personal use. with the above exception, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechani

to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on pages 75-76, matt gives his translation of sy chapter 1 paragraphs 1-8; on page 108 there is a compilation of sy chapter 2, paragraphs 2 and 4-6, and chapter 6, paragraph 4. helpful notes are given in the back of

n jewish thought, vol. 6, nos. 3- 4: proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan english section (jerusalem: the hebrew university, 1987. langermann, y. tzvi. introduction to a new redaction of sefer yesira? in kabbalah: journal for the study of jewish mystical texts 2, edited by daniel abrams and abraham elqayam (los angeles: cherub press, 1997. shulman, david. is there an indian connection to the sefer yesirah? in aleph: historical studies in science and judaism, number 2: 2002, edited by gad fruedenthal, indiana university press, at http//inscribe.iupress.org/loi/ale. wasserstrom, steven m. further thoughts on the origins of sefer yesirah, in aleph: historical studies i

3, number 1, special issue: studies in jewish mysticism, esotericism, and hasidism, edited by elliot r. wolfson and paul mendes flohr (harwood academic publishers gmbh, 1993. wolfson, elliot r. jewish mysticism: a philosophical overview, sefer yetzirah: linguistic mysticism and cosmological speculation, in history of jewish philosophy [routledge history of world philosophies, volume 2, edited by daniel h. frank and oliver leaman (london new york, 1997. 20073 23 part 3: commentaries on sefer yezirah here in the matter of commentaries on sy (in english) we come up rather short, especially if we limit ourselves to published material. with the addition of a handful of dissertations, our list almost becomes respectable. sources in print the first book-length study to be published in english wh

owned kuzari: chapter 4, 25. kuzari has been translated a number of times. note that some versions do not include the sy section (for example, isaak heinemann s translation in three jewish philosophers, mentioned above. translations which include the sy commentary are hartwig hirschfeld s 1905 rendition, the kuzari: an argument for the faith of israel, reprinted new york: schocken books, 1964. n. daniel korobkin, the kuzari: in defense of the despised faith, northvale/jerusalem: jason aronson inc, 1998; this edition includes informative footnotes. further on halevi, see israel efros, some aspects of yehudah halevi s mysticism and some textual notes on yehudah halevi s kuzari, in studies in medieval jewish philosophy (mentioned above) yochanan silman, philosopher and prophet: judah halevi

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

o busi, general editor. torino: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981: 7. gsefer habahir h (translated excerpts. dan, joseph. gershom scholem and the mysti

heresy, h part i of pachter fs roots of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. safran, bezalel. grabbi azriel and nahmanides: two views of the fall of man, h in rabbi moses nahmanides (ramban: explorations in his religious and literary virtuosity, edited by isadore twersky (cambridge: harvard university press, 1983. 3. nahmanides. abrams, daniel. gorality in the kabbalistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h in jewish quarterly review, vol. 3, no. 1 (tubingen: j. c. b. mohr [paul siebeck] 1996. dan, joseph. gnachmanides and the development of the concept of evil in kabbalah, h jewish mysticism, volume iii: the modern period. northvale- jerusalem: jason aronson inc, 1998. 20081 7. funk

h mystical tradition (1981, 9: gabraham abulafia. h. hames, harvey j. like angels on jacob fs ladder: abraham abulafia, the franciscans, and joachimism. albany: state university of new york press, 2007. idel, moshe. ga unique manuscript of an untitled treatise of abraham abulafia in biblioteca laurentiana medicea, h in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. gabraham abulafia and menahem ben benjamin in rome: the beginnings of kabbalah in italy, h in the jews of italy: memory and identity, edited by barbara garvin and bernard cooperman (bethesda: university press of maryland, 2000. gabraham abulafia and unio mystica, h in studies in medieval jewish history and literature iii, edited b

repared a critical edition of sefer ha rimmon: the book of the pomegranate: moses de leon fs sefer ha-rimmon [brown judaic studies, no. 144, atlanta: scholars press, 1988.a revised version of wolfson fs ph.d. dissertation (waltham: brandeis university, 1986. the text is given in hebrew; the 71-page introduction is in english. 20081 12 other books, chapters, and articles on early kabbalah. abrams, daniel. gfrom germany to spain: numerology as a mystical technique, h in journal of jewish studies, vol. 47, no. 1 (1996. ghypostatic wisdom and imitatio dei: kabbalistic traditions of attaining wisdom, in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. altmann, alexander. g ethe ladder of ascension

dredth anniversary of maimonides death (dordrecht: kluwer academic publishers, 2004. messianic mystics. new haven: yale university press, 1998: chapter three. gconcepts of messiah in the thirteenth and fourteenth centuries: theosophical forms of kabbalah. h. gon european cultural renaissances and jewish mysticism, h in kabbalah: journal for the study of jewish mystical texts, volume 13, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2005. kiener, ronald. gthe status of astrology in the early kabbalah: from the sefer yesirah to the zohar, h in jerusalem studies in jewish thought, vol. 6, nos. 3-4: proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan (jerusal

ational conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. laenen, j. h. jewish mysticism: an introduction, translated by david e. orton [original dutch: joodse mystiek. een inleiding. louisville: westminster john knox press, 2001; iii.2. ghistorical overview of the movements. h. matt, daniel c. gthe mystic and the mitzwot, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish m

usik grants only perfunctory mention to kabbalah in the opening strains of his conclusion. a history of jewish philosophy in the middle ages by colette sirat (cambridge: cambridge university press, 1985) serves our purpose better, for it pays some attention to how kabbalah fits in. see also elliot r. wolfson, gjewish mysticism: a philosophical overview, h in history of jewish philosophy edited by daniel h. frank and oliver leaman (london. new york: routledge, 1997, and hava tirosh-samuelson, gphilosophy and kabbalah: 1200-1600, h in the cambridge companion to medieval jewish philosophy (cambridge: cambridge university press, 2003. ernst muller, in history of jewish mysticism (oxford: east and west library, 1946; rpt. new york: yesod publishers, n.d, writes (pp. 73-74: in spain the cabbalah

. gibn gabirol: the sage among schoolmen h ii. judah halevi fs principal work, kuzari (or cuzari, has been put into english a few times, but not all versions include the commentary on sefer yezirah. two that do are. hirschfeld, hartwig. the book of kuzari. new york: pardes publishing house, 1905; rpt 1946; rpt new york: schocken books 1964. the commentary on sefer yezirah is in 4:25. korobkin, n. daniel. the kuzari: in defense of the despised faith. northvale. jerusalem: jason aronson inc, 1998: pp. 232-248. also see. baneth, david hartwig (zwi. gjudah halevi and al-ghazali, h in studies in jewish thought, edited by alfred jospe (1981. efros, israel. studies in medieval jewish philosophy. new york: columbia university press, 1974: part ii. gsome aspects of yehuda halevi fs mysticism h and

the torah. h. schwartz, dov. gjudah halevi and abraham ibn ezra h= chapter one) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol. 20 (leiden. boston: brill, 2005. sela, shlomo. gabraham ibn ezra fs appropriation of saturn, h in kabbalah: journal for the study of jewish mystical texts, vol. 10, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2004. 20081 21 5. hasidei ashkenaz while not considered part of the early kabbalah in the strictest sense, the german hasidim must be seen as a bridge between the earlier merkabah/hekhalot mysticism and the kabbalah which as to follow.or certain aspects of it. a whole paper could be devoted to the german hasidim; until such time that a

idei ashkenaz while not considered part of the early kabbalah in the strictest sense, the german hasidim must be seen as a bridge between the earlier merkabah/hekhalot mysticism and the kabbalah which as to follow.or certain aspects of it. a whole paper could be devoted to the german hasidim; until such time that a full bibliography is developed, the following preliminary list is offered. abrams, daniel. gthe literary emergence of esotericism in german pietism, h in shofar, vol. 12, no. 2 (lafayette: purdue university, 1994. sexual symbolism and merkavah speculation in medieval germany: a study of the sod ha-egoz texts [texts and studies in medieval and early modern judaism: 13. tubingen: j. c. b. mohr (paul siebeck) 1997. altmann, alexander. geleazer of worms f symbol of the merkabah, h i

r: the case of r. judah he-hasid, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. zabolotnaya, natasha-esther. gcosmology and color symbolism in r. eleazer of worms, h in kabbalah: journal for the study of jewish mystical texts, vol. 12, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2004. 20081 25 kabbalah study jewish mysticism in english by don karr a. in an article reviewing the then-current (1970s) state of scholarship on the history of early rabbinic judaism,1 jacob neusner complained, in particular, about e. e. urbach fs study2 concerning gthe sages, their concepts and beliefs h (neusner fs italics) as reveal

ty press, 1994. a weakness of major trends is the absence of a chapter on the early kabbalah. two books nicely fill this void: 20081 28 1. scholem fs origins of the kabbalah. jewish publication society and princeton university press, 1987. 2. joseph dan and ronald c. kiener. the early kabbalah. paulist press, 1986. paulist press has provided two more titles which help round out our short list: 1. daniel c. matt. zohar: the book of enlightenment (1983) 2. lawrence fine. safed spirituality: rules of mystical piety, the beginning of wisdom (1984. the final development of jewish mysticism covered in scholem fs major trends is hasidism, on which i have not developed an extended bibliography. however, i can suggest three works to provide a foundation: 1. rachel elior. the paradoxical ascent to g

of new york press, 1995. 3. rivka schatz-uffenheimer. hasidism as mysticism. quietistic elements in eighteenth- century hasidic thought. princeton/ jerusalem: princeton university press and magnes press, 1983. three of the books listed above (dan and kiener fs early kabbalah, matt fs zohar, and fine fs safed spirituality) offer texts as well as introductions. there are some other anthologies: 1. daniel c. matt. the essential kabbalah (see note 3. 2. dan cohn-sherbock. jewish mysticism: an anthology. oxford: oneworld publications, 1995. 3. ben zion bokser. the jewish mystical tradition. new york: the pilgrim press, 1981. 4. david meltzer (ed. the secret garden. an anthology in the kabbalah. new york: the seabury press, 1976; rpt. barrytown ltd, 1998.18 there is a bit of redundancy among th

concepts and beliefs [original hebrew: hazal, pirke emunot ve-de fot, jerusalem: magnes press, the hebrew university, 1975, english translation by israel abrahams. cambridge: harvard university press, 1979. 3. see scholem fs major trends in jewish mysticism (jerusalem: schocken publishing house, 1941; frequently reprinted by schocken books, new york. a similar flaw plagues the recent anthology by daniel c. matt, the essential kabbalah: the heart of jewish mysticism (harpersanfrancisco, 1994. as nicely done as it is, matt fs book gives the erroneous impression that the kabbalah can be summarized and distilled into a single, comprehensive volume. this problem of homogenization burdens other areas of jewish studies; see barry holtz fs comments regarding midrashim in back to the sources (new y

reation and the end, the mystical significance of the holidays, angels and demons, the transmigration of souls.indeed, a ranging literature full of unpredictable interpretations of scripture. 11. idel, kabbalah: new perspectives (new haven: yale university press, 1988. see in particular chapters 6, 7, and 8. 12. on considering the german hasidim an important source for non-sefirotic kabbalah, see daniel abrams, gfrom germany to spain: numerology as a mystical technique, h in journal of jewish studies, vol. xlvi, no. 1 (spring 1996. 20081 32 13. see the various discussions of the bahir. gershom scholem. origins of the kabbalah. joseph dan. the early kabbalah. gmidrash and the dawn of kabbalah, h in midrash and literature, edited by g. hartman and s. budick (new haven: yale university press

LAITMAN M FROM CHAOS TO HARMONY

ing credit lead us to purchase far above our incomes. yet, once we have purchased something new, the excitement of possessing the new item soon fades as though it was never there, although the payments stay with us for years. in these cases, the disappointment from the purchase is not forgotten over time, but rather accumulates. wealth, too, does not bring happiness. new research, headed by prof. daniel kahneman,11 reveals that there is chapter two: the boundaries of joy 43 a huge gap between the ordinary person s assessment of the effect of parameters such as wealth and physical state on one s mood, and their actual impact according to the measurements made in the research. the research measured people s day-to-day mood and found no significant difference between rich and poor. moreover

thentic kabbalistic knowledge, which the formers kabbalists have left behind. 9 baal hasulam, preface to the wisdom of kabbalah, item 1. this quote is also available in m. laitman, the science of kabbalah, 2005, laitman kabbalah publishers, p. 87. 10 babylonian talmud, baba kama, 45, 72. 11 published june 2006 in science magazine. the research was headed by 2002 nobel prize laureate in economics, daniel kahneman. 12 baal hasulam, talmud eser sefirot (the study of the ten sefirot, part one. 13 for more on this, see nedelcu s and michod s essay, the evolutionary origin of an altruistic gene, published may 2006 in the journal of molecular biology and evolution. 14 from the biological point of view, it is customary to define altruism as behavior that is beneficial to others, ostensibly notes 1

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

me clark see also satanic ritual abuse; ufos and demons for further reading: andrews, george c. extra-terrestrials among us. st. paul, mn: llewellyn publications, 1986. donovan, roberta, and keith wolverton. mystery stalks the prairie. raynesford, mt: thar institute, 1976. ellis, bill. raising the devil: satanism, new religions, and the media. lexington: university press of kentucky, 2000. kagan, daniel, and ian summers.mute evidence. new york: bantam books, 1984. stewart, james r. cattle mutilations: an episode of collective delusion. the zetetic 1, no. 2 (spring/summer 1977. cerberus in greek mythology, cerberus was the guardian or watchdog of the underworld, hades. the offspring of typhon and echidna (who also parented the hydra and the chimaera, he was described as having three heads (

escribes dante s descent to hell under the guidance of the latin poet virgil. see also dante alighieri; underworld; virgil for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. the devil and daniel webster in this 1936 short story by stephen vincent benet, an impoverished farmer from new hampshire, devil s advocate 69 jabez stone, sells his soul to the devil in exchange for seven years of prosperity. however, when the time comes due for jabez to relinquish his soul, he becomes frightened and hires the famous lawyer daniel webster to get him out of the contract an interesting american

hostility toward pharaoh is reported by the prophet ezekiel, who speaks of pharaoh as the great dragon that lies in the midst of his streams (ezek. 29:3, into whose jaws he will put hooks and whom he will have thrown into the wilderness. elsewhere in the old testament, the dragon is represented also as a symbol of mourning and desolation. one of the most discussed chapters of the old testament is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession th

of faust easily the most famous man to sell his soul to satan though faust was motivated by pride rather than by the urge for revenge. also, unlike theophilus, faust did not escape his infernal fate in most versions of this story. the story of faust became the basis for a series of literary productions, including plays by johann von goethe and christopher marlowe. in the short story the devil and daniel webster, an american version of the devil-pact narrative by stephen vincent benet, a poor new hampshire farmer, jabez stone, sells his soul in exchange for seven years of prosperity. near the end of the term, however, stone regrets his bargain and hires the famous attorney daniel webster to defend him. webster successfully pleads stone s case and wins his acquittal from an infernal jury. ot

where trash was burned, giving off a bad odor. the double association with human sacrifice and burning garbage made it a useful candidate for describing hell.the hebrew prophets often referred to gehenna by name when warning about the postmortem punishment of sinners. christianity adopted this image directly from judaism. see also hell and heaven; judaism;moloch for further reading: cohn-sherbok, daniel. death and immortality in the jewish tradition. in paul and linda badham, eds. death and immortality in the religions of the world. new york: paragon house, 1987. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. first church of satan the first church of satan (fcos, founded by lord egan is a self-described heretical offshoot of the original church of satan. egan

. as she was wearing a tank top, i moved the shoulder of the garment so i could see all of the shoulder area. i asked. if she thought she had scars in that area. she indicated that she did not (thompson 1989, website) despite the surreal nature of the two girls claims, law enforcement officials took their assertions seriously and began a county-wide search for satanic ritual activity. as noted by daniel brailey, founder of an organization devoted to freeing ingram: the ingram investigation was the most expensive in thurston county history, costing close to one million dollars. the county used helicopters with specialized night vision equipment in a fruitless attempt to catch the satanists in the act, in nearby wooded areas. they were successful, however, in busting a lot of beer parties. o

s case has inspired a number of important articles and has been discussed in numerous books, including lawrence wright s remembering satan, which features ingram. the case has also inspired two films, crimes of the imagination and forgotten sins. see also satanic ritual abuse for further reading: the paul ingram ritual abuse case, olympia wa. http//www.religioustolerance.org/re ingr.htm. brailey, daniel. the prosecution of a false memory: an update on the paul ingram case. http//members.aol.com/ingramorg. lennon, bill, and paul ingram. tape transcript. first meeting with bill lennon, december 28, 1988. http//members.aol.com/ingramorg/lennon.htm. nathan, debbie, and michael snendeker. satan s silence. new york: basic books, 1995. ofshe, richard. ofshe report on the ingram case. http//member

and the notion of resurrection. zoroaster combined resurrection with the idea of a final judgment, in which the entire human race was resurrected, and individuals rewarded or punished. this clearly appealed to jewish religious thinkers of the time as an adequate way of coming to grips with the injustices that were so apparent in this life, and was incorporated into such late books as the book of daniel. the book of daniel incorporated a notion of resurrection into its apocalyptic, final scenario in the following words: many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt (dan. 12:2. while resurrection is a type of afterlife, it is peculiar in that it is an afterlife that returns the deceased to this life. it is

fe than a true afterlife. because of this peculiarity, it saves the original covenant relationship, and hence divine justice, by allowing yahweh to reward devout jews in what amounts to an extension of this life. also, by adopting the notion of resurrection, none of the jewish notions about the essential goodness of this world and this life needed to be abandoned. as the citation from the book of daniel implies, the notion of resurrection was tied to a notion of judgment, and even to separate realms for the judged. in rabbinical thought, the model for heaven was eden. the rabbinic word for hell, gehenna, is taken from the name of a valley of fire where children were said to be sacrificed as burnt offerings to baal and moloch. jewish legend paints hell in all of the vividness with which med

sence of young men in order to seduce them (cohn-sherbok 1987, p. 29. at later points in this same account, sinners were punished by scorpions and by being lashed with fiery chains by angels of destruction. heaven is described with the same kind of vividness, although its pleasures are far more restrained than the tortures of hell. see also demons; lilith; sheol for further reading: cohn-sherbok, daniel. death and immortality in the jewish tradition. in paul badham and linda badham, eds. death and immortality in the religions of the world. new york: paragon house, 1987, 24 36. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. goldenberg, robert. bound up in the bond of life: death and afterlife in the jewish tradition. in hiroshi obayashi, ed. death and afterlife: pers

is reported by the prophet ezekiel, who speaks of pharaoh as the great dragon that lies in the midst of his streams, into whose jaws he will put hooks leviathan (dover pictorial series) limbo 151 and whom he will have thrown into the wilderness. elsewhere in hebrew scriptures, the dragon is represented also as a symbol of mourning and desolation. one of the most discussed chapters of scripture is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession th

ing around negative stereotypes, referred to the group as a voodoo-practicing cult of drug smugglers whose rituals were intended to win satanic protection. perhaps needless to say, the matamoros drug smugglers had no actual connection with vodoun,much less anything resembling authentic satanism. see also matamoros murders; palo; possession and exorcism;wheatley, dennis for further reading: cohen, daniel. voodoo, devils and the new invisible world. new york: dodd,mead& co, 1972. davis,wade. the serpent and the rainbow. new york: simon& schuster/warner books, 1985. denning,melita, and osborne phillips. voudou fire: the living reality of mystical religion. st. paul, mn: llewellyn publishing, 1979. devillers, carole. of spirits and saints: haiti s voodoo pilgrimages. national geographic (march

LIBER DCCCLX JOHN ST

rse when your own controlled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep .others, even in sleep, he makes fruitful from his own strength. 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pr.n.y.ma. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.00-8.20. breakfast. hatha-yog..a pear and two gaufrettes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing fire. seen as a planet (perhaps mars. just enough to destroy the concentration; then it went out, da

LIBER LVII

of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and amon

h 27 revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in .a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool .sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice .thy kingdom.s fortune is in the balance. crp the blasted tower, the sun, the last judgement .ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard w

the sun, the last judgement .ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn.t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted .his folly is justice. as it is written .the wisdom of this word is foolishness with god. or, by yetzirah .the air is his balance. as it is written .god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here

LIBER XCV THE WAKE WORLD

overb. tua scienza che vuol, la cosa e piu perfetta. piu senta .l bene, e cosi la doglienza. dante. aaa..z.razazzzaie.zazaeeeiiizaie.z.akh. eoooyth.ezaozaez..zz..zaozakh.za.kheyeit yxaalethykh.this is the name which you must speak in the interior world. jesus christ. mahaparinibbanna sutta. hy is noch visch, noch vleesch: de wyste van ons allen en weet niet wat hy is: hy kan oock licht ontvallen. daniel heinz. dianae sumus in fide puellae et pueri integri dianam pueri integri puellaeque canamus. catullus. tao teh king (hwainan.s v.l) fasterej men fmfi calan selannan y pocruptoisi faennon e.doj nppota plhqoisa malista lampv gan .pi pasan sappho. hathayoga pradipika stele of ankh-f-n-khonsu. the wake world y name is lola, because i am the key of delights, and the other children in my dream c

ants, and he can.t, so you nearly die of laughing, though of course it would be dreadfully sad if it were wake-life. but i was telling you about the ways to the fourth house, and the third way is full of lions, and a person might be afraid; only whenever one comes to bite at you, there is a lovely lady who puts her hands in its mouth and shuts it. so we went through quite safely, and i thought of daniel in the lions. den. the fourth house is the most wonderful of all i had ever seen. it is the most heavenly blue mansion; it is built of beryl and amethyst, and lapis lazuli and turquoise and sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

eternal god's temple at jerusalem* there were employed about it no less than 3,600 princes, or master-masons, to conduct the work according to solomon's directions, with 80,000 hewers of stone in the mountain, or fellow craftsmen, and 70,000 labourers, in all 153,600 besides the levy under adoniram to work in the mountains of lebanon by turns with the sidonians, viz, 30,000, being in all 183,600" daniel sickels gives 3,300 overseers, instead of 3,600, and lists the three grand masters separately. the same author estimates the cost of the temple at nearly four thousand millions of dollars. the masonic legend of the building of solomon's temple does not in every particular parallel the scriptural version, especially in those portions relating to chiram abiff. according to the biblical accoun

er passes into the material world, there to labor in the erection of the temple of universal brotherhood. ignorance, superstition, and fear are three ruffians through whose agencies the spirit of good is murdered and a false kingdom, controlled by wrong thinking, wrong feeling, and wrong action, established in its stead. in the material universe evil appears ever victorious "in this sense" writes daniel sickels "the myth of the tyrian is perpetually repeated in the history of human affairs. orpheus was murdered, and his body thrown into the hebrus; socrates was made to drink the hemlock; and, in all ages, we have seen evil temporarily triumphant, and virtue and truth calumniated, persecuted, crucified, and slain. but eternal justice marches surely and swiftly through the world: the typhons

upon their construction, were ensouled by the divinities whom they were created to resemble. to such images were ascribed various human faculties and powers, such as speech, thought, and even motion. while renegade priests doubtless resorted to trickery- an instance of which is related in a curious apocryphal fragment entitled bel and the dragon and supposedly deleted from the end of the book of daniel--many of the phenomena recorded in connection with sanctified statues and relics can hardly be explained unless the work of supernatural agencies be admitted. history records the existence of stones which, when struck, threw all who heard the sound into a state of ecstasy. there were also echoing images which whispered for hours after the room itself had become silent, and musical stones pr

milder form at the initiation into the eleusinian mysteries? and also the greater mysteries of egypt, from which these were copied? does not the recital of what the candidates to the mysteries in xibalba were required to know, before being admitted* recall to mind the wonderful similar feats said to be performed by the mahatmas, the brothers in india, and of several of the passages of the book of daniel, who had been initiated to the mysteries of the chaldeans or magi which, according to eubulus, were divided into three classes or genera, the highest being the most learned (see sacred mysteries among the mayas and the quiches) in his introductory notes to the popol vuh, dr. guthrie presents a number of important parallelisms between this sacred book of the quich s and the sacred writings o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

he outside of the rim the open points of a pair of scissors, and having rested the rings of the said opened scissors on the thumb-nails of two persons, let one of them say the following prayer: prayer. dies mies yes-chet bene done fet donnima metemauz; o lord, who liberatedst the holy susanna from a false accusation of crime; o lord, who liberatedst the holy thekla; o lord, who rescuedst the holy daniel from the den of lions, and the three children from the burning fiery furnace, free the innocent and reveal the guilty. after this let him or her pronounce aloud the names and surnames of all the persons living in the house where the theft hast been committed, who may be suspected of having stolen the things in question, saying: by saint peter and saint paul, such a person hath not done this

y him who maketh earth and heaven to tremble, who is seated upon the throne of his majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, i may be able to be invisible. i conjure thee anew, o almiras, chief of invisibility, both thee and thy ministers, by him through whom all things have their being, and by saturiel, harchiel, daniel, beniel, assimonem, that thou immediately comest thither with all thy ministers, and achievest this operation, as thou knowest it ought to be accomplished, and that by the same operation thou render me invisible, so that none may be able to see me. in order then to accomplish this aforesaid operation, thou must prepare all things necessary with requisite care and diligence, and put them in

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

e about noon, thrice in the afternoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

moniah, rekhodiah, and malkhiel. figure 34. the third pentacle of the sun. this serveth in addition (to the effects of the two preceding) to acquire kingdom and empire, to inflict loss, and to acquire renown and glory, especially through the name of god, tetragrammaton, which therein is twelve times contained. editor s note. the name ihvh, twelve times repeated; and a versicle somewhat similar to daniel iv. 34 "my kingdom is an everlasting kingdom, and my dominion endureth from age to age" figures 32 and 33. the holy pentacles page 71 figure 35. the fourth pentacle of the sun. this serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

s; and by the name elion, which moses named, and there was great hail such as had not been since the beginning of the world; and by the name adonai, which moses named, and there came up locusts, which appeared upon the whole land, and devoured all which the hail had left; and by the name schema amathia which ioshua called upon, and the sun stayed his course; and by the name alpha and omega, which daniel named, and destroyed bel, and slew the dragon; and in the name emmanuel, which the three children, shadrach, meshach and abed-nego, sang in the midst of the fiery furnace, and were delivered; and by the name hagios; and by the seal31 of adoni; and by ischyros, athanatos, paracletos; and by o theos, ictros, athanatos; and by these three secret names, agla, on, tetragrammaton, do i adjure and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

y the conjuration. the 4th. hour of the day is called elechin& the angel that ruleth that hour is called vachmiel, who hath 10 chief dukes& 100 under dukes besides many servants, whereof we shall mention 5 of the chief dukes& 10 of the under dukes, who hath 155 servants to attend them. their names are as followeth: ammiel, larmiel, martfiel, ormijel, zantiel, emertiel, permiel, queriel, serubiel, daniel, fermiel, thuzez, vaaesiel, zasviel, harmiel, they being sufficient for practise. make a seal suitable for this hour as before directed& you cannot err. the form of it will be as this is here for the time before mentioned& when it is made, do as you were before directed. then say the conjuration. lemegeton: clavicula salomonis 6 the 5th. hour of every day is called tealeach& the angel rulin

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ted concealment ofpertinent facts far outweighed the dangers, which are cited to justify it (john f. kennedy,address to newspaper publishers, april 27, 1961. there exists a shadowy government with its own air force, its own navy, its own fund-raising mechanism, and the ability to pursue its own ideas of the national interest, free fromall checks and balances, and free from the law itself (senator daniel k inouye)another strategy used through the centuries was the spreading of the plagues amongthe peoples of the world. the medical professionals have been one of the most effec-tive agents in the bloody rituals, and it will shake the world to its very foundations ifthe full story of their malevolence ever becomes known. and there are other kinds ofmalign individuals operating at the behest of

ebel invents first light bulb. 1855 compulsory nature of massachusetts vaccination statute firm, and a pre- condition for schooladmittance. statutes created in the belief it would protect children from smallpox. 1855 new orleans medical and surgical journal sports an editorial which declares that masturbation isthe destroying element of civilized society. 1855 outbreak of cholera in england. 1856 daniel coit gilman, andrew white and timothy dwight set up the y ale trust to finance the skull& bones organization at y ale university. white would become first president of cornell university andu.s. ambassador to russia (1892) and u.s. ambassador to germany (1897-1902. white advised her-bert hoover to set up the hoover institution. gilman trained john dewey, who would help him domi-nate america

.p. morgan buys $23 million in stock of central railroad of new jersey. 1902 rockefeller general education board founded, with the objective of racial amalgamation and abo-lition of difference between sexes. the overt stated objective: the promotion of education in the unitedstates without distinctions of sex, race, or creed. incorporators include frederick t. gates (rock-efellers right-hand man, daniel coit gilman (vice president peabody fund and slater fund, presidentof university of california (1872) and johns hopkins (1875, incorporator and first president of thecarnegie institute and original incorporator of russell sage foundation. gilman helped set up the yaletrust in 1856 to finance the skull& bones organization. other original directors of the general educa-tion board included mor

.harriman dies. 1909 marconi shares the nobel with german carl braun for separate but parallel development of thewireless telegraph. 1909 germans discover how to convert coal into gasoline. 1909 t. henry moray begins to experiment with extraction of electricity from the ground. 1909 fdr invests in oak island treasure company off nova scotia. 1909 carnegie institution of washington incorporated by daniel coit gilman, frederic delano, cleve-land dodge, and others. 1909 lord alfred milner begins organizing round table groups in chief british dependencies and in theunited states (to 1913. 1909 rockefeller sanitary commission established. beginning of rockefeller foundation. 1909 new york press, january 26, 1909, publishes a report by w .b. clark which states, cancer waspractically unknown unti

ion of cuba is slaughtered to protect humans. a second such epidemic in 1980 in cuba, with equallydevastating consequences, was of unknown but suspicious origins. 1971 a mysterious blue mold appears and threatens the tobacco crop in cuba. 1971 a damaging rust disease appears in cuba and threatens to destroy the crops of sugar cane. 1971 astronomers discover two new galaxies adjacent to ours. 1971 daniel ellsberg, a hawk from the rand corporation, writes the pentagon papers, which helpsdistract the public. mcnamara (world bank/rand) assists as ellsbergs boss. book is rand coverupfor the real reasons behind the vietnam war. ellsberg indicted for leaking the papers. watergateteam breaks into ellsbergs office on nixons orders to find out how much larry o'brien knew abouthughes and onassis. 197

MOODY RAYMOND A LIFE AFTER LIFE

re upon death, or about the precise nature of the after-death world this is especially -rue of the old testament. according to some biblical scholars, only two passages in all of the old testament speak unequivocally of life after death: isaiah 26:19: thy dead men shall live, together with my dead body shall they arise. awake and sing, ye that dwell in dust for. the earth shall cast out the dead' daniel 12:2: and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. notice that in both of these passages there is strong suggestion that a resurrection of the physical body will occur and that the state of physical death is compared here, again, to sleep. still, as is evident from the preceding chapter, a few persons

MORALS AND DOGMA

aise the lord on the land, there are _four_ times _four, and _four_ in particular of living creatures. visible nature is described as the _four_ quarters of the world, and the _four_ corners of the earth "there are _four" says the old jewish saying "which take the first place in this world _man, among the creatures; the _eagle_ among birds; the _ox_ among cattle; and the _lion_ among wild beasts" daniel saw _four_ great beasts come up from the sea. five is the duad added to the triad. it is expressed by the five-pointed or blazing star, the mysterious pentalpha of pythagoras. it is indissolubly connected with the number _seven. christ fed his disciples and the multitude with _five_ loaves and _two_ fishes, and of the fragments there remained _twelve, that is _five_ and _seven, baskets full

calis martinez are still the children of orpheus; but they adore the realizer of the antique philosophy, the incarnate word of the christians. pythagoras, the great divulger of the philosophy of numbers, visited all the sanctuaries of the world. he went into judaea, where he procured himself to be circumcised, that he might be admitted to the secrets of the kabalah, which the prophets ezekiel and daniel, not without some reservations, communicated to him. then, not without some difficulty, he succeeded in being admitted to the egyptian initiation, upon the recommendation of king amasis. the power of his genius supplied the deficiencies of the imperfect communications of the hierophants, and he himself became a master and a revealer. pythagoras defined god: a living and absolute verity clot

ntact. while, by the studies of the learned and wise, it enriched itself with the most admirable principles of the religions of egypt and asia, it was changed, in the wanderings of the people, by everything that was most impure or seductive in the pagan manners and superstitions. it was one thing in the times of moses and aaron, another in those of david and solomon, and still another in those of daniel and philo. at the time when john the baptist made his appearance in the desert, near the shores of the dead sea, all the old philosophical and religious systems were approximating toward each other. a general lassitude inclined the minds of all toward the quietude of that amalgamation of doctrines for which the expeditions of alexander and the more peaceful occurrences that followed, with t

MOTTA MARCELO THE COMMENTARIES OF AL

ept exempt take the oath of the abyss! for, as it is written "unbalanced force is iniquity: mercy untempered by severity is but weakness that would permit abuse, and tolerate the manifestation of evil. again, see liber vii, vii, 36-39. 19. that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. the reference appears to be to the old prophecies of 'daniel' and 'john. the first qabalistic allusion is yet (an xiv) undiscovered. an xvii. i think it proper to insert here the account of the true meaning of this verse. the circumstances are so striking that it is well worth the while of the lay reader to become acquainted with the nature of the reasoning which attests the praeter-human character of the author of this book. it follows, in the words

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rt of thinking proved by later editions of the book of constitutions in which theism took the place of deism. the best argument j. r. clarke provided to support his contention that deism became the rule is that jews were accepted into freemasonry shortly after 1723. first mention of this is in the daily post, september 22, 1732, and fog's journal, october 7, 1732, which announced the admission of daniel delvalle.5 how could jews who remained orthodox utilize the christian symbolism of traditional freemasonry? and why would the lodges have admitted them if they had renounced freemasonry's principles? in his missive anderson's freemasonry not deistic,6 e. ward responded by showing, with the support of precise facts, that english freemasonry had actually retained christian objectives followin

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

i g h, it being listed in their official bulletin for that year. what is still more baffling to the present-day historians is the fact that we find among the membership of the rite of memphis many members of the supreme council d d x,ancient and accepted scottish rite,n.m.j, among them orrin welch, john l. lewis, john w. simons, and clinton f. paige of new york, and general samuel c. lawrence and daniel w. lawrence of massachusetts, all those holding high position in scottish rite masonry. this,however, is not so surprising as it appears at first sight.at that time side degrees of all kinds were very common, and it was not at all unusual for prominent masons to be recipients of such degrees. seymour doubtless sought the membership of men of this type to give prestige to his rite. later on

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

ple to bow down to [this statue] along with [everyone else],5 and indeed, had chananiah, misha fel, and azariah (g-d forbid) bowed down to it, israel would not have been able to arise [out of its exile. nebuchadnezzar had dreamt that he saw a statue whose head was gold, whose chest and arms were silver, whose stomach and thighs were copper, whose legs were iron, and whose feet were iron and clay. daniel told him that the components of this statue were the kingdom of babylonia (the gold head) and the empires that would succeed it in ruling over the jews. by making a similar statue entirely of gold, nebuchadnezzar sought to subvert the prophecy and perpetuate the kingdom of babylonia. chananiah, misha fel, and azariah (whose babylonian names were shadrach, meisach, and abednego) were daniel

niel fs jewish companions, who refused to bow down to this statue. nebuchadnezzar punished them by having them thrown into a fiery furnace, but they emerged unscathed. he also intended to build a tower and a city, as it is written, gis this not the great [city of] babylon that i built up [into a royal house with my powerful strength, to glorify my splendor? h6 1 genesis 11:1-9. 2 ibid. 10:8 ff. 3 daniel 3:1. 4 isaiah 14:14. 5 daniel 3:3-30. 6 ibid. 4:27. the arizal on parashat noach (2) 34 the people who built the tower of babel had said, glet us build ourselves a city and a tower whose top reaches the heavens, and we will [thereby] achieve glory. h7 he built the statue in place of the tower. he wanted to receive the divine beneficence via the seventy [celestial] princes, hoping that perha

priestly garments, including the high priest fs headband, had been captured by nebuchadnezzar with the fall of jerusalem and taken to babylonia. thus, the statue spoke and said, gi am g-d, your g-d. h it was actually speaking the truth, for the divine name [on the headband] was speaking, but the people were tricked into thinking that the statue was saying this. the arizal on parashat noach (2) 37 daniel climbed up to the statue fs head with ladders they brought him, because he said he wanted to kiss the statue. when he kissed it, he removed [the headband] from its mouth, and it immediately toppled. it could not stand naturally for it was sixty cubits tall and only six cubits wide; it was only because of the divine power of the name havayah [engraved on the headband] that it was able to sta

taken here to refer to arich anpin (which, after all, enclothes atik yomin just as the other partzufim of atzilut enclothe it. the grobe h in this verse is understood to be a white, flowing beard. the second half of the verse speaks of the hair of the head being like gpure wool. h the word for used for gpure h or gclean h here is naka, aramaic for nakeh (the whole verse, like most of the book of daniel, is in aramaic, the word for gacquits h in the list of the 13 attributes of mercy. these two mazalot couple as one [as mentioned above. now, these two mazalot are the two drops [of anointing oil] that hung at the end of aaron fs beard, as our sages have said.7 this is the mystical meaning of the verse: git is like the precious oil upon the head, cascading down upon the beard. h8 the oil is

ed previously, chochmah is the seminal drop of insight that enters the conscious mind as a concentrated essence from the super-conscious. this is similar to oil, which is the concentrated essence of the olive. all the brains are receptacles for chochmah, and are called by its name. this is the mystical meaning of [the phrase from the above-quoted verse] glike the precious oil. h 5 psalms 133:2. 6 daniel 7:9. 7 horiot 12a. 8 psalms ibid. 9 menachot 85a. the arizal on parashat toldot 123 the meaning is as follows: the order in which the partzufim enclothe arich anpin is that abba enclothes his right arm and [the right] half of his torso, while ima enclothes his left arm and [the left] half of his torso [both extend downward and enclothe him] as far as his navel. this is the mystical signific

and it speaks concerning the end, and does not lie; though it seems slow, wait for it; because it will surely come, it will not come late, h without saying when. this statement adds nothing to what we have been believing for all generations, i.e, that even if [the messiah] tarries, we still await him, for ghe will surely come. h the explanation, however is as follows. it is written in the book of daniel: gnow i have come to make you understand what shall befall your people in the latter days; for the vision is for days yet to come. h6 this verse follows the account of how daniel witnessed frightening and incomprehensible allegories. thus, whenever the term gvision h is used, it refers to an allegory. therefore, when g-d told habakkuk, gwrite the vision, h he was referring to an allegory, w

gwrite the vision, h he was referring to an allegory, which is by nature a riddle. the expression gand make it plain upon tablets h simply means that [habakkuk] should write it down [clearly, not that it should be understood, for it is so obscure that the reader will run [through it, not pondering its meaning, since its] meaning [is so obscure .translated from sefer halikutim 5 habakkuk 2:1-3. 6 daniel 10:14. 197 parashat vayeisheiv [third installment] in this parashah, joseph is brought to egypt after his brothers sell him to a passing caravan. this was the beginning of the egyptian exile, for because of this, jacob fs entire family eventually settled in egypt, where they were later enslaved. the egyptian exile is the prototype for all subsequent exiles and for all states of spiritual ex

evil clothed the gneck h of holiness, i.e, the three highest sefirot all at once. in the babylonian exile, evil clothed the ghead h [of holiness, as it is written, gyou are the head of gold. h6 of this it is written, gher [i.e, jerusalem fs] enemies were the head, h7 meaning that they clothed the [holy] head. thus, these two exiles were equivalent; that is why they are counted as one. the book of daniel opens with the story of daniel fs interpretation of nebuchadnezzar fs dream, in which he saw a great statue, the various parts of which represented the empires that would dominate the exiles. the head represented babylonia, the torso and arms represented media and persia, the torso represented greece, and the legs represented rome. media and persia [clothed] the garms h [of holiness; this i

e their sustenance. in hebrew, the idiom for gto greet h is literally gto receive the face of. h if we imagine the forces of evil as cosmic leeches or other such sucking creatures, the imagery of them sucking off the back of the body conveys the idea that they receive only minimal life force from holiness. the front of the body houses much more vitality and sources of higher-quality life-force. 6 daniel 2:38. 7 lamentations 1:5. 8 psalms 89:52. 9 daniel 2:34. 10 sotah 42a. the arizal on parashat bo (2) 7 pharaoh was facing the neck, sitting and feeding off it. there are three channels of sustenance in the neck: the trachea, the esophagus, and the blood vessels. gthe blood vessels h are probably the two common carotid arteries, which supply blood to the brain. these are the three names elok

h are present. to return to our topic: just as gthe hair on the head h.of arich anpin. gis like white wool, h14 so is the hair surrounding his yesod also white. this is alluded to by the white wool of sheep, for all the hair of the holy ancient one [arich anpin] is white. it was this wool that abel offered as a sacrifice, as our sages said. the gholy ancient one h is the term used in the book of daniel to refer to the vision identified in kabbalah as that of arich anpin. in contrast, the gwool h of z feir anpin is black as a raven.15 it is only the upper [i.e, facial] beard and head hair that turns white when he grows old. he then emulates the supernal grandfather. but in his youth, his hair is black; his hair turns white only in his old age, as he approaches arich anpin, whose yesod prod

se is used here (and throughout kabbalistic literature) to mean that since the phenomena of our material world are derived from their spiritual antecedents, we can deduce things about the spiritual worlds by observing the material world (within given limits and parameters, of course. here, the physiological behavior of our body hair as we age alludes to spiritual truths in the supernal worlds. 14 daniel 7:9. 15 see song of songs 5:11. 16 job 19:26. the arizal on parashat kedoshim (2) 506 it follows that abel fs offering aroused the supernal da fat, and this increased the power of da fat of z feir anpin, and allowed the spirit of the 52-name to return to malchut, i.e, to her yesod. this is the mystical meaning of the verse, gand g-d turned to abel and his offering, but to cain and his offer

eter of tohu. the fact that foreign kings occupied the territory of edom before its kingdom was properly established would indicate the strong connection between the super-intellect (or subconscious) and the emotions. as we are taught in chassidut, although the emotions are revealed and guided by the intellect, they possess their own roots and origins within the pre-conscious mind (i.e, keter. 10 daniel 8:21. the phrase quoted in the arizal fs writings is not exactly this one, but this is the closest verse i could find to it. 11 see genesis 32:4, 36:9; deuteronomy 2:5. the arizal on parashat devarim 671 now, when the torah describes how the jewish people were not to wage war against ammon and moab, it points out that these lands were formerly occupied by the refaim. thus, it might be assum

will be fulfilled, as is explained in the zohar.17 this verse describes the future, messianic redemption. therefore the entire jewish people were exiled into egypt and babylonia, for egypt was the ghead h [relative to the other exiles, and babylonia is also called a ghead, h as it is written, gyou are the head of gold. h18 the babylonian king nebuchadnezzar had a dream vision of a strange statue. daniel interpreted the various parts of the statue as referring to the various empires that would rule the world. but the ten [northern] tribes did not go into the exiles of greece and rome, for sennacherib [the king of assyria] had already exiled them, as is known, and [greece and rome] are not included in the head, which includes all jewish souls. rather, the sparks from the remaining two-and-a

jewish nation did undergo all the exiles. but then, this applies to all four exiles, not just the babylonian. he therefore proposes that the arizal only stated that the entire jewish people underwent the egyptian exile, and that the four subsequent, archetypal exiles were experienced by only the southern tribes (with representatives from the other 15 genesis 2:10. 16 zechariah 14:4. 17 2:258. 18 daniel 2:38. 19 midbar kedeimot 7. the arizal on parashat re feh (2) 742 ten. relative to each other, the babylonian exile was the ghead h of these four, but it was not a ghead h in the same overarching sense that the egyptian exile was a ghead. h we can now explain the egyptian exile, and why it is mentioned more than the others. this is because all the sparks of the collective ghead h of the jew

elevated and thus emptied out of the body representing the exiles of israel. now, as we said, egypt outweighs all the other exiles for it corresponds to the tip of the yud and transcends the rest of this gbody. h therefore, when the messiah comes and the process of elevation and refinement [of the sparks] will be completed, gdeath will be swallowed up forever h11 and the sparks will be totally 8 daniel 2:38. daniel is speaking to nebuchadnezzar, king of babylonia. 9 sotah 49a. 10 yevamot 62a. 11 isaiah 25:8. the arizal on parashat ki teitzei 764 elevated as they were in egypt. about this time it is written, gas in the days when you went out of egypt i will show him wonders. h12 all this enables us to understand the subject of the beautiful woman. as is known, all those who engaged in this

resulted eventually in the destruction of the temple and the exile. malchut [i.e, nukva] includes the five scrolls, and its two arms comprise the five states of chesed and the five states of gevurah, as follows: the five scrolls are esther, song of songs, lamentations, ecclesiastes, and ruth. the five states of chesed are the five books of psalms, and the five states of gevurah are proverbs, job, daniel, corresponding [respectively] to chesed, gevurah, and tiferet, ezra [and nehemiah corresponding to] netzach and chronicles to hod. the book of psalms is traditionally subdivided into five sub-books* regarding the forms of the letters, and to what extent there is a difference between the ways the ashkenazim and sefardim write them, my master [the arizal] used to say that they all allude to [

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ony. adeptus minor ritual closing chief adept knocks. all rise. chief knocks.1 second knocks. 1 third knocks.1 chief knocks? third knocks.1 second knocks? second roseae rubeae. third et aureae crucis. chief very honoured fratres and sorores, assist me to close the tomb of the adepti. associate adeptus minor, how many princes did darius set over his kingdom <244> third it is written in the book of daniel that there were one hundred and twenty. chief mighty adeptus major, how is that number formed? second by the continued multiplication of the first five numbers of the decimal scale. chief post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus. chief adept closes door of vault and draws curtains. third ex deo nascimur. second in yeheshu

ness to be conducted. closing pastos is replaced in vault. altar is put over it. door open <2 79> chief 1 second 1 chief 1 second 1 third 1 chief ave fratres. second roseae rubeae. third et aureae crucis. chief very honoured fratres and sorores, assist me to close the vault of the adepts. associate adeptus minor, how many princes did darius set over his kingdom? third it is written in the book of daniel that they were 120. chief mighty adeptus major, how is that number found? second by the continal multiplication together of the first five numbers of the decimal scale. chief post centum viginti annos patebo. thus have i closed the vault of the adepts in the mystic mountain of abiegnus. third ex deo nascimur. second in yeheshuah morimur. chief per sanctum spiritum reviviscimus. all present

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

ames in the kabalah? the initiates know, and those who are deserving of initiation will know in turn if they discover the great arcanum by means of the very numerous and precise indications which we have given them. why are these simple and pure truths for ever and of necessity concealed? because the elect of intelligence are always few on earth and are encompassed by the foolish and wicked, like daniel in the den of lions. moreover, analogy instructs us in the laws of the hierarchy, and absolute science, being an omnipotence, must be the exclusive possession of the most worthy. the confusion of the hierarchy is the actual destruction of societies, for then the blind become leaders of the blind, according to the word of the master. give back initiation to priests and kings, and order will

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

of love, i invite the estimable votaries of pleasure to regard the transcendental sciences merely as a 40 the ritual of transcendental magic matter of curiosity and never to approach the magical tripod: the great works of science are mortal to sense-enjoyment. the man who has escaped from the chain of instincts will first of all realize his omnipotence by the obedience of animals. the history of daniel in the lions den is no fable, and more than once, during the persecutions of infant christianity, this phenomenon recurred in the presence of the whole roman people. a man seldom has anything to fear from an animal of which he is not afraid. the bullets of jules gerard, the lion-killer, are magical and intelligent. only once did he run a real danger; he allowed a timid companion to accompan

tic impressions to the astral body of man, which reacts speedily on his lineaments according to the force of his habits. a man of intelligent and passive mildness assumes the inert physiognomy and ways of a sheep, but in somnambulism it is a sheep that is seen, and not a man with a sheepish countenance, as the ecstatic and learned swedenborg experienced a thousand times. in the kabalistic book of daniel the seer, this mystery is represented by the legend of nebuchadnezzar changed into a beast, which, after the common fate of magical allegories, has been mistaken for an actual history. in this way, we can really transform men into animals and animals into men; we can metamorphose plants and alter their virtue; we can endow minerals with ideal properties: it is all a question of willing. we

e of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. f such is ormuz, osiris, chourien, the lamb, the christ, the ancient of days, the man of the time and the river celebrated by daniel. he is the first and the last, who was, who must be, alpha and omega, beginning and end. he holds the key of mysteries in his hands; he opens the great abyss of central fire, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms o

he opens the great abyss of central fire, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the first beast, symbol of the solar race of seers, came from the region of africa, resembling a lion and having eagle's wings: the hear

hrone, whence came forth living flames, was borne upon burning wheels; a flame of swift fire shone in his countenance; legions of angels or stars sparkled round him. the tribunal was held, the allegorical books were opened. the new christ came with the clouds of heaven and stood before the ancient of days; there were given him power, honour and a kingdom over all peoples, tribes and tongues. then daniel came near unto one of them that stood by, and asked him the truth of all this. and it was answered him that the four beasts were four powers which should reign successively over the earth. h 144 the ritual of transcendental magic m. chaho proceeds to explain a variety of images, strikingly analogous, which are found in almost all sacred books. his observations at this point are worthy of re

ROBERT KIRK WALKER BETWEEN WORLDS

ise, and so [the church's artificial mound] becomes as a fairyhill [meanwhile] they use bodies of air when called [to travel] abroad [that is, about. they [the seers] also affirm [that] those creatures that move invisibly in a house, and cast huge great stones, but do not much hurt because counter-wrought by some more courteous and charitable spirits that are everywhere ready to defend men (as in daniel 10:13) to be souls that have not attained their rest [such souls are active] through a vehement desire of revealing a murder or notable injury done or received, or a treasure that was forgot in their lifetime on earth, which, when disclosed to a conjurer alone, the ghost quite removes [itself from the site of its haunting. in the next country [region] to that of my former residence about th

over with the shrouding sheet. these general [instances] i had verified to me by such of them as did see and were esteemed honest and sober by all the neighbourhood, for i enquired after such for my information. and because there were more of these seers in the isles of lewis, harris, and uist than in any other place, i did entreat sir james macdonald, who is now dead, sir normand macleud, and mr daniel morrison, a very honest parson, who are [all] still alive, to make enquiry into this uncouth sight and to acquaint me therewith, which they did, and all found an agreement in these general [instances, and informed me of many [other] instances, confirming what they said. but though [they are from] men of discretion and honour, being but [reports] at second hand, i will choose rather to put m

ed with bow and arrows let fly [at] one [man] among them. every family in that isle has their the secret commonwealth 44 burial place in the church in a stone chest and the bodies are carried in open biers to the burial place. sir normand, having appeased the tumult, found one of the arrows shot into the dead man's thigh. to this [event] sir normand himself was a witness. in the account which mr. daniel morrison [a] parson in the [isle of] lewis gave me, there was one [event] which, though it may be heterogeneous from this subject [of the second sight, yet it may be worth your notice. it was of a young woman in his parish, who was mightily frightened by seeing her own image [standing] still before her, always when she came out into the open air. the back of the image being always to her, s

e visions, upon the seer's transmigration into foreign kingdoms make his lordship's conjecture of the quality of the air and eye [as above] a whit more probable. on the contrary, it confirms greatly my account of an invisible people, guardian over and careful of [the welfare of] men [those fairy people] have their different offices [that is, roles] and abilities in distant countries as appears in daniel 10:13, etc. about israel's, greece's, and persia's assistant princes, whereof who so [of the assistant princes] prevails gives dominion and ascendancy to his pupils [that is, peoples] and vassals, over the opposite armies and countries. so [it is] that every country and kingdom having their topical [that is, local] spirits or powers assisting and governing them [then] the scottish seer bani

(8 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) after a long healthy life, into an orb and receptacle fitted for their [proper] degree, until they come under the general cognisance of the last day [of judgement. question 4. does the acquiring of this second sight make any change on the acquirer's body mind or actions? answer. all uncouth sights enfeeble the seer. daniel though familiar with divine visions, yet fell frequently down without strength, when dazzled with a power which had the ascendant of him, and pressed on him beyond his comprehension [as in] cappadocians 10:8,17. so our seer is put in a rapture, transport, and sort of death as [if] divested of his body and all it senses, when he is first made participant of this curious the secret commonweal

SALMANRUSHDIE THESATANICVERSES

i the parting of the arabian seas ix a wonderful lamp satan, being thus confined to a vagabond, wandering, unsettled condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the angel gibreel 1 "to be born again" sang gibreel farishta tumbling from the heavens "first you have to die. hoji! hoji! to land upon the bosomy earth, first one needs to fly. tat-taa! taka-thun! how to ever smile again, if first you won't cry? how to win the darling's love, mister, without a sigh? baba, if you want to get born again" just before dawn on

SATANGEL

e theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he appears to zacharias to announce the coming of john the baptist, and again in daniel to tell him of the coming of a messiah, a message she repeats to mary in the annunciation. gabri-el lead the second war in heaven and was thus expelled like lucifer, but later forgiven and reinstated. during this time gabriel was replaced by the angel dobiel. rapha-el originally known in chaldea as labbi-el, the name rapha-el means the shining one who heals. in the zohar it is said that he

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ust as christianity and judaism follow the ten commandments delivered to the jewish people by moses (c. 1392 1272 bce, santeros follow the eleven commandments of a santer an altar may contain candles, flowers, and offerings of food. animal sacrifice, most commonly chickens, is an element of the religion. this practice it criticized by some, but is a protected religious right in the united states. 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

an that anaxagoras s theory focused on one power or force in the universe, rather than a pantheon, or group, of gods as the greeks had believed. therefore, the father of agnosticism or atheism is sometimes also called the father of monotheism. for more information books fairbanks, arthur, ed. and trans. the first philosophers of greece. london, england: k. paul, trench, trubner, 1898. gershenson, daniel e, and daniel e. greenberg. anaxagoras and the birth of physics. waltham, ma: blaisdell publishing co, 1964. kirk, g. s, and j. e. raven. the presocratic philosophers: a critical history with a selection of texts. cambridge, england: cambridge university press, 1983. schofield, malcolm. an essay on anaxagoras. new york, ny: cambridge university press, 1980. periodicals davison, j. a. protag

ulture. oxford, uk; cambridge, ma: blackwell, 1990. mcneil, john t. the history and character of calvinism. new york, ny: oxford university press, 1954. mullet, michael a. calvin. new york, ny: routledge, 1989. parker, t. h. l. john calvin: a biography. philadelphia, pa: westminster press, 1975. periodicals allen, w. lloyd. john calvin. great thinkers of the western world (1999: 155 58. pellerin, daniel. calvin: militant or man of peace? review of politics (winter 2003: 35 59. web sites barry, william. john calvin. catholic encyclopedia online. http//www.newadvent. org/cathen/03195b.htm (accessed on may 29, 2006. calvin, john (1509 1564. christian classics ethereal library. http//www.ccel. org/c/calvin (accessed on may 29, 2006. hooker, richard. reformation: john calvin. world civilization

, benevolence, forbearance, with inward resignation to the godhead, and if the virtues of the ring continue to show themselves among your children s children, after a thousand thousand years, appear before this judgment-seat a greater one than i shall sit upon it, and decide. the three rings, of course, represent judaism, islam, and christianity, all gifts from god the father in heaven. peterson, daniel c. and william j. hamblin. nathan the wise an allegory of religious toleration? meridian magazine. 2004. available online at http//www.meridianmagazine. com/ideas/041003nathan.html. 270 world religions: biographies moses mendelssohn philosophy that deals with reality that lies beyond the senses. after the essay won the academy s first prize, frederick awarded mendelssohn the status of jew u

2005. sorkin, david. moses mendelssohn and the religious enlightenment. berkeley, ca: university of california press, 1996. web sites mendelssohn. jewishencyclopedia.com. http//www.jewishencyclopedia.com/ view.jsp?artid=446&letter=m (accessed on june 2, 2006. moses mendelssohn. stanford encyclopedia of philosophy. http//plato.stanford. edu/entries/mendelssohn (accessed on june 2, 2006. peterson, daniel c. and william j. hamblin. nathan the wise an allegory of religious toleration. meridian magazine. 2004. http//www.meridianmagazine. com/ideas/041003nathan.html (accessed june 2, 2006. schoenberg, shira. the haskalah. jewish virtual library. http//www.jewish virtuallibrary.org/jsource/judaism/haskalah.html (accessed on june 2, 2006. shavin, david. philosophical vignettes from the political

omelessness, and criminal rule. pilenko was in anapa in 1918 when the town was overtaken by the white army, the counterrevolutionary force that opposed the bolsheviks. when the mayor of the town fled, pilenko took his place, but the white army believed that she was a bolshevik and arrested her and put her on trial for treason. she narrowly escaped a guilty verdict and execution because the judge, daniel skobtsov, had formerly been one of her teachers. she was cleared of the charges. that year she and skobtsov were married and she became elizaveta skobtsova (in russian, skobtsov is the masculine form of the name while skobtsova is the feminine) it soon became clear that the bolsheviks were winning russia s civil war. skobtsova and her family, including her mother, decided to flee the countr

ova is the feminine) it soon became clear that the bolsheviks were winning russia s civil war. skobtsova and her family, including her mother, decided to flee the country. their first destination was the nearby country of georgia, where skobtsova gave birth to a son, yuri. the family then went to yugoslavia, where a daughter, anastasia, was born. finally, the family landed in paris, france, where daniel skobtsov took a job as a schoolteacher. after having witnessed immense suffering in russia, skobtsova had grown more deeply religious, and she became actively involved with the spiritual and social work of the russian student christian movement. before long she was dedicating herself to theological (religious) studies and to helping the poor in paris, especially refugees from russia and oth

SETH IN THE MAGICKAL TEXTS

ribed to other beings (ch. 140. one of these beings actually is typhon. thus, seth-typhon is clearly distinguishable from jesus in codex askewianus. the latter's name, aberamentho, therefore cannot identify him as the former. d.g. martinez recently attributed jesus' name, aberamentho, to "the syncretism of both yahweh and jesus with typhon-seth (p. mich. xvi [above n. 14] 33. he referred to r. w. daniel (zpe 50 [1983] 151f) as well as r. wunsch (p. 46f [see above, n. 5, obviously without knowing the refutation of the latter. daniel does not contribute anything to the discussion. in substantiation of his statement that egyptian seth was welded with yahweh, he merely referred to the article by procope-walter published in 1933 (above, n. 15. now it cannot be denied that the name of aberamenth

SIFRA DETZNIYUTHA

v and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letter

SPENSER THE CULT OF THE ALL SEEING EYE 1960

cut in 1782, nor since (see, however, footnote* on page 37) although it is a cardinal rule of blazonry that a seal's emblems must never vary, the second engraving of the seal, prepared in 1841 when the old one became worn out, did vary. it was made by edward stabler of sandy spring, maryland and was designed by the french artist r. p. lamplier jr.8 it was known as the websterian great seal, after daniel webster, the secretary of stale who ordered it made. it was used until 1885 even though it had 6 arrows rather than 13, less than 13 olives on the branch, 6 broadened pales on the escutcheon (shield, and other defects. totten described it as "a manifest monstrosity" and "illegal and an abortion".strong terms indeed!9 the third engraving of the seal was prepared in 1885 under secretary of sl

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

t this won't happen. but history is against them. they base their principles and spirituality on the occultism of ancient rome, crete, and babylon. but look what happened to the original practitioners! their rules ended, and god brought those rulers filled with pride to dust. i know that this is the end of the illuminati and any other occult groups as well; god has given us a wonderful glimpse in daniel of their eventual fate "there is only one rule, one kingdom that will last forever, and that is the reign of jesus. his reign has already begun in his church, and this gives me hope and joy, and takes away the fear of what the occult "planners" can do. i've placed my bet on the winning side, and moved from darkness to his kingdom" born into the illuminati, a friend fears for svali's safety

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

anity, wrote of a "will" incarnated in higher consciousness man (the elite) that shall "finally mould chaos itself into a race of gods."5 to fancy yourself as in a state of becoming divine, as so superhuman, special and superior you shall achieve elevation as one of a "race of gods" is an intoxicating prospect "do as thou wilt" the bible says of the antichrist, he "shall do according to his will (daniel 11:36. aleister crowley, head of the occultic order, ordo templi orientis, prided himself on being the "wickedest man on earth" crowley preached that satanists had only one commandment "do as thou wilt shall be the whole of the law" only gods can do as they will. that translates into awesome power. changing reality by the force of one's will is, in fact, the very essence of magic and witchc

san francisco festival in 1966. hollywood involvement in satanic darkness continues today, though the names have changed. according to one respected source, u.s. president george herbert walker bush (bush the senior) once stunned congressional leaders when he made an entrance into the oval office wearing a goat's head mask!6 the he goat of prophecy significant, indeed, is the biblical passage in daniel 8:8-22, which symbolically pictures a great world leader in the last days as a "he goat" this he goat, say the scriptures, becomes very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 10

lood-sucking killers past and present. published by feral house, a book company originally founded by anton lavey, high priest of the church of satan, the cover clearly demonstrates that, for hard-core satanists, there is no real difference in meaning whether the sign includes the thumb or does not. manuela ruda, 2 i (shown at left in sun glasses giving the "el diablo" hand sign, and her husband, daniel, 26, a pair of self-proclaimed vampire satanists from germany, sacrificed a victim to satan. the pair ceremoniously stabbed the man exactly 66 times with a dagger. then they drank his blood. some might say that manuela's hand sign is merely the deaf's/ love you" but the couples' grim conduct indicated otherwise. also shown: manuela's head, shaved to reveal an inverted christian cross. manue

note. secret handshakes of the illuminati 157 this drawing of the ancient babylonian god, nebo, from a dictionary of the bible, makes him appear to be instructing adepts on the finer points of using hand signs or exchanging mysterious grips. in fact, nebo's title was "interpreter of the gods" and he was said to be the god of learning and of letters. the biblical king nebuchadnezzar in the book of daniel was named after nebo. this cut is in the british museum, london. 158 codex magica masonic handshakes illustrated in official lodge publications masonic handshakes and grips from richardson's monitor of free-masonry. secret handshakes of the illuminati 159 more masonic handshakes and grips 160 codex magica and more masonic handshakes secret handshakes of the illuminati 161 masonic handshakes

ingdom, or utopia on earth, ruled by a cabalist master, a jewish leader, naturally. this belief system of the coming of a jewish utopia fits in well with the teachings of the illuminati. lady queensborough, quoting the jewish authority bernard lazare, in the classic occult theocracy, reported that "there were jews behind weishaupt, founder of the order of the illuminati..jewish financiers such as daniel itzig, friedlander, ceerfbeer, benjamin and abraham goldsmid, moses mocatta, veitesl heine ephram..also moses mendelsohn, naphtali wessely, moses hersheim."16 david ben gurion, the first prime minister of the newly formed nation of israel, performs the first sign of a select master mason. ben gurion, a dedicated marxist/leninist, was quoted as saying "i am in favor of bolshevism (american s

-hand "ok" mudra. this drawing is from the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. that reference source explains it as "an eye in the hand of god signified god's creative wisdom" of course, this is not referring to the christian god, but to the ineffable, unknown god called ain soph in the cabala and as the evil, satanic "god of forces" in the bible's book of daniel. illustration in the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. 516 codex magica twenty-five victory for the devil fabulous exploits of sir winston churchill and other druid priests and illuminati servants a remarkable thing occurred with the hand so lifted, is that its shadow resembles the head and horns of the goat of baphomet..the symbol of black magic

stanley monteith, occult and secret society researcher and host of radio liberty out of california, states "churchill was an adept of the occult, having been inducted into the druids in 1908, and having pledged the occult oaths required of those who have entered into the world of freemasonry."6 monteith's sobering statements are backed up by miranda j. green's the world of the druids and by john daniel's scarlet and the beast, two excellent resource books.7 rites of the druid witchcraft sea the rites and ceremonies of the druid witchcraft sect which has chapters both in great britain and in the united states are remarkably similar to those of freemasonry. they hearken back to the ancient mystery religions. 520 codex magica the burning man in the wicker cage some scholars are convinced tha

r. and the u.n. emblems. the statue is called "lady of peace" just as the u.s.s.r. called itself a peaceloving country and the u.n. proclaims itself to be devoted to world peace (photo: from book, parade to glory the shriners and their caravan to destiny, by fred van deventor) in his thoughtful, eye-opening book, scarlet and the beast, knowledgeable christian author and conspiracy researcher john daniel illustrates the communist connection with freemasonry. the most prominent emblem of universal freemasonry is the square and compass with the letter "g" inside the internal triangle. daniel notes that this represents the tools used by the lodge's great architect (false god) to create the heavens and the earth. in reality, the letter "g" represents gnosticism, the core doctrine of masonry, an

reemasonry. the most prominent emblem of universal freemasonry is the square and compass with the letter "g" inside the internal triangle. daniel notes that this represents the tools used by the lodge's great architect (false god) to create the heavens and the earth. in reality, the letter "g" represents gnosticism, the core doctrine of masonry, and the generative process (sex act. masonry is, as daniel notes, a sex cult. however, english freemasonry (the united lodge of britain) substitutes a human arm wielding a hammer in place of the "g" this arm and hammer represents the mason as the builder, as "man at work" creating the heavens and the earth. thus, man becomes god. the arm and hammer is of socialist/communist origins. the same symbol is found on a bestselling brand of baking soda. no

compass of french freemasonry and its grand orient lodge. this lodge and its membership are decidedly anti-christian and are markedly pro-communist. in 1877, the grand orient lodge declared "there is no god but humanity" embracing reason as their god, they replaced the "g" with the now-familiar communist symbol of the hammer and sickle. this represents collective common man, the proletariat. john daniel points out that the french lodge's substituted symbol inside the typical square and compass forms the letter "g" backward "which is symbolic of the negation of god" it was albert pike who wrote, in morals and dogma, that there is no real person or entity named "satan" pike claimed that satan is simply a force, the negation of god (illustrations: scarlet and the beast, by john daniel, publis

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

p of flesh and nephesh, the spiritual essence. the body is the sheath of the soul, states the talmud, sanhedrin 108a. the early hebrews believed that after death the soul descended to sheol, a place deep inside the earth where the spirits of the dead were consigned to dust and gloom. all go unto one place; all are of the dust, and all turn to dust again (ecclesiastes 3:20. by the time the book of daniel was written, in about 165 b.c.e, the belief had been established that the dead would be resurrected and receive judgment: many of those who lie dead in the ground will rise from death. some of them will be given eternal life, and others will receive nothing but eternal shame and disgrace. everyone who has been wise will shine bright as the sky above, and everyone who has led others to pleas

b.c.e, the belief had been established that the dead would be resurrected and receive judgment: many of those who lie dead in the ground will rise from death. some of them will be given eternal life, and others will receive nothing but eternal shame and disgrace. everyone who has been wise will shine bright as the sky above, and everyone who has led others to please god will shine like the stars (daniel 12: 2 4. while the verses from daniel are the only ones in jewish scripture that specifically mention the afterlife of the soul, the subject is widely discussed in rabbinic literature, the kabbalah, and jewish folklore. generally, the soul is believed to have its roots in the world of the divine, and after the physical death of the body, the soul returns to the place of its spiritual origin

ch a resurrection was viewed as a restoration of persons who would possess both physical bodies and spirits, thus reinforcing the traditional philosophy that to be a living person was to be a psycho-physical unit, not an eternal soul temporarily inhabiting a mortal body. more often, however, the references to a judgment of the dead in judaism recall the scene in the seventh chapter of the book of daniel in which the ancient of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing

abilities as a young girl. just before her seventeenth birthday, she married the much older general nicephore blavatsky, a russian official in caucasia. three months later, she left her husband and her homeland to travel freely and widely throughout the world, exploring the occult wisdom and teachings of many traditions. in 1858, blavatsky arrived in paris, where she met the famous spirit medium daniel dunglas home (1833 1886. by this time, she had herself acquired a modest reputation for mediumship, and she began to practice these talents more openly. in cairo, egypt, in 1871, blavatsky founded a spiritualist group that was forced to disband after accusations of having produced fraudulent phenomena to deceive its patrons. in 1873, she settled in new york city and resumed the practice of

he colorful and controversial lives of such mystics and mediums will be examined and their philosophies, techniques, and spiritual tools identified. 73 chapter exploration shamanism spirit guide totem animal vision quest spirit mediumship ouija board seance spirit control trance mediums and channelers sylvia browne florence cook mina margery crandon john edward arthur augustus ford eileen garrett daniel dunglas home j. z. knight carlos mirabelli eusapia palladino leonora e. piper james van praagh jach pursel jane roberts rudi schneider witch of endor spiritualism andrew jackson davis sir arthur conan doyle the fox sisters allen kardec mystics helena petrovna blavatsky rudolf steiner emanuel swedenborg researchers into the mystery of spirit contact hereward carrington sir william crookes ha

n emphasis on brain cells, conditioned responses, and memory patterns that could exist only while the body remained alive. when the british society for psychical research (bspr) was established in 1882 and the american society for psychical research (aspr) was formed in 1885, leading spirit mediums such as florence cook (1856 1904, mina margery crandon (1888 1941, leonora e. piper (1857 1950, and daniel 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 82 mediums and mystics aspirit medium is a person who has become qualified in some special way to form a link between the living and the dead. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 83 spooky phenomena like levitating tables and gho

those individuals who research such matters it seemed only as though another cycle had once again reached its season and general public interest in spirit contact had returned. it was time again to recognize those sensitive men and women modern-day shamans, so to speak who were carrying on the tradition of spirit communication first set in motion in the nineteenth century by such great mediums as daniel dunglas home (1833 1886, mina margery crandon (1889 1941, leonora e. piper (1857 1950, and eileen garrett (1892 1970) all of whom were quite likely to be completely unknown to the general public and even, perhaps, to the contemporary crop of channelers themselves. in addition to the pioneer work accomplished by such long-forgotten spirit mediums as those named above, the entire new age move

lining health. m delving deeper angoff, allan. eileen garrett and the world beyond the senses. new york: william morrow, 1974. carrington, hereward. the case for psychic survival. new york: citadel press, 1957. garrett, eileen. many voices: the autobiography of a medium. new york: g. p. putnam s sons, 1968. leshan, lawrence. the medium, the mystic, and the physicist. new york: viking press, 1974. daniel dunglas home (1833 1886) the clientele of daniel dunglas home was one of the most exclusive that ever gathered around any one medium: elizabeth barrett browning, mark twain, napoleon iii, the empress eugenie, tolstoy, and many other notables on both 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 110 mediums and mystics toeileen garrett, mediumship

ement of science refused to hear the report of its distinguished member. although the association declined even to examine home or to witness any phenomena produced by him firsthand, the elite of new york society outdid themselves in bidding for the medium s appearance at their homes. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 111 daniel dunglas home conducted over 1,500 seances and produced phenomena at all times. in 1855, after three years of exhaustive tests with those scientists who were not fearful of risking their reputations by examining his mediumistic talents, daniel dunglas home set out for england and france. the overseas press had been awaiting the medium s arrival, and so had the greatest hostesses of london so

l number that she had been playing. home s mediumship was witnessed by such members of the aristocracy as prince murat, napoleon iii, and the empress eugenie. during one seance, napoleon bonaparte appeared and signed his name, and his grandson attested to its authenticity. the young medium s demonstrations in florence were of such a dramatic nature that frightened whispers began to circulate that daniel dunglas home was one of satan s own. public fervor became so heated that home was attacked and wounded by an unknown assailant. as he lay in pain recovering from his wound, the spirits appeared to deal home a psychological blow. they informed him that they would remove his powers for a period of one year, beginning on february 10, 1856. true to their word, home found that he was unable to s

ized the illustrious men into believing that he floated in and out of the windows on the third floor or that he had discovered nasty secrets about all of them and used blackmail to pressure them into going along with his account. in 1869, william thackeray s publication the cornhill magazine printed an article which created a sensation in all of england. the author told of another seance in which daniel d. home levitated from his chair to a height of about four feet, then assumed a horizontal position and floated about the room. by then the controversy over the wizard home had reached such proportions that the press was demanding a scientific investigation of such remarkable feats. sir william crookes seemed to be the scientist most likely to succeed in revealing home s alleged wonders as

crookes designed a special cage wherein he placed an accordion which he invited the spirit to play. during the laboratory-controlled experiment, the accordion floated about the spook-proof cage and unseen fingers played a variety of melodies on the keyboard of the instrument. in addition to his famous feats of levitation a phenomenon that crookes personally witnessed on three different occasions daniel dunglas home was well known for his ability to handle fire without being burned or incurring any ill effects. during one demonstration, crookes watched in astonishment as home went to the fire, and after stirring the hot coals about with his hand, took out a red hot piece nearly as big as an orange, and putting it on his right hand, covered it over with his left hand so as to almost complet

crookes took extensive notes on all phases of home s abilities, and a number of his reports were published in the quarterly journal of science. however, his colleagues in the royal society of science were immensely disappointed in his affirmation that the phenomena produced by home were genuine. most of the members of the prestigious society of scientists had long before made up their minds that daniel dunglas home was a faker, and they had set sir william crookes to the task of exposing him. the chemist and physicist who had only a short time before been acclaimed as one of great britain s most brilliant scientists was now being viciously attacked by his colleagues as a gullible simpleton who had been taken in by home s parlor magic tricks. crookes stood firm, and he challenged his fello

y to pursue. although the royal society stood as one in refusing to witness a new series of tests with home, the ridicule that was heaped upon crookes was not enough to greatly damage his solid reputation. twenty years later, when sir william crookes was president of the british association for the advancement of science, he publicly reaffirmed that his previous assessment of the experiments with daniel dunglas home had been valid and that he found nothing to retract or to alter in his original findings. in 1871, home married for the second time, and once again his wife, julie de gloumeline, came from a wealthy russian family. he ceased giving mediumistic demonstrations for the public or for science during the 1870s, and on june 12, 1886, daniel dunglas home died from the tuberculosis that

the nineteenth century, and if one of the most respected scientists of that era is to be believed, he was one of the most amazing spirit mediums who ever lived. although home was accused many times of fraudulent mediumism, in 1907 the respected psychical researcher hereward carrington stressed in his book the physical phenomenon of spiritualism (1907) that in spite of such persistent accusations, daniel dunglas home was never exposed as a fraud. such prominent magicians as harry houdini (1874 1926) and john mulholland, well known for their efforts to expose mediums as charlatans, claimed that they could duplicate home s phenomena, but they never actually did so. houdini even announced that he could duplicate the famous home feat of levitating in and out of the third- t h e g a l e e n c y

all the implications of the announcement he had made. when the medium came out of the trance, she found the president looking soberly at her. one of the gentlemen present asked lincoln if he had recognized anything about the voice and the message of the delivery. nettie colburn recalled later that the president raised himself as if shaking off a spell, then glanced at the full-length portrait of daniel webster that hung over the piano. yes, the president admitted, and it is very singular, very. in his miracles and modern spiritualism (1975, alfred russell wallace writes that the hypothesis of spiritualism is the only one that can at all commend itself to the modern philosophical mind. the main doctrines of this religion are: that after death man s spirit survives in an ethereal body, gift

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eep falleth upon men in slumberings upon the bed; then he openeth the ears of men, and speaketh their instructions, that he may withdraw man from his purpose and hide pride from man (kjv: job 33:14. the talmud, the hebrew sacred book of practical wisdom, reveals that the jews gave great importance both to the dream and to the one whom the lord gave the knowledge to interpret the dream. joseph and daniel were two israelites who attained high regard for their skill as dream interpreters. 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 mysteries of the mind 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be symbolic, requiring skilled interpretation. jacob had a dream

oundation released the results of a poll that revealed that 51 percent of adults complained of insomnia, the inability to fall into a restful sleep, a few nights per week over the period of a year; 29 percent said that they had experienced insomnia almost every night over a year s time. researchers also have noted a mysterious kinship between mental illness and sleep and even longevity and sleep. daniel kripke, a professor of psychiatry at the university of california at san diego, led a study that tracked the sleeping habits of 1.1 million americans for six years and concluded that, contrary to popular belief, people who sleep six or seven hours per night live longer than those who sleep eight or more. the controversial study, the largest of its kind, was published in the february 15, 200

re press, 1967. the mechanics of memory memory is the ability to retain and to recall personal experiences, information, and various skills and habits. while memory is easy to define, there is no agreement among researchers to explain how it works, and scientists have not yet established a model for the actual mechanics of memory that is consistent with the subjective nature of consciousness. dr. daniel l. schacter, a harvard professor of psychology and an expert on memory, states that subjectivity in the process of remembering involves at least three important aspects: memories are mental constructs fashioned in accordance with the present needs, desires, and influences of the individual; memories are often accompanied by emotions and feelings; and the actual act of remembering something

ral years later, have different memories of what really occurred. according to research conducted at the center for neural science at new york university by drs. karim nader and glenn shafe, every time an older memory is recalled and is brought into consciousness by an individual, the brain reassembles it, updates it, and makes new proteins before placing the memory back in long-term storage. dr. daniel l. schacter commented that the research of nader and shafe had offered the first good neurobiological explanation of the method in which memories may be updated. schacter added that it is a mistake to believe that once the brain has recorded a memory it remains forever fixed. some scientists have theorized that existing older memories may eventually be erased in the brain by a process that

wesley publishing, 1994. loftus, elizabeth f. memory: surprising new insights into how we remember and why we forget. reading, mass: addison-wesley publishing, 1980. new memories erase old by generating new neurons, unisci daily university science news. 6 december 2001 [online] http//unisci.com/ stories/20014/1206014.htm. pinker, steven. how the mind works. new york: w. w. norton, 1999. schacter, daniel l. searching for memory the brain, the mind, and the past. new york: basic books, 1996. false memories the ease with which a false memory could be created was demonstrated by an experiment conducted in 2001 by university of washington memory researchers jacquie e. pickrell and dr. elizabeth f. loftus. about one-third of the 120 subjects in the experiment who were exposed to a fake advertise

orget. reading, mass: addison-wesley publishing, 1980. loftus, elizabeth f, and katherine ketcham. the myth of repressed memory. new york: st. martin s press, 1994. new memories erase old by generating new neurons. unisci daily university science news, december 6, 2001 [online] http//unisci.com/ stories/20014/1206614.htm. pinker, steven. how the mind works. new york: w. w. norton, 1999. schacter, daniel l. searching for memory the brain, the mind, and the past. new york: basic books, 1996. the seven sins of memory: how the mind forgets and remembers. boston, mass: houghton mifflin, 2001, ed. memory distortion: how minds, brains and societies reconstruct the past. cambridge, mass: harvard university press, 1997. university of washington. new evidence shows false memories can be created, jun

ss, 1992. morse, janice. hypnosis proves valuable police tool. the cincinnati enquirer, april 30, 2002 [online] http//enquirer.com/editions/2002/04/30/ loc_hypnosis_provides.html. 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 148 mysteries of the mind egyptian soothsayers and medical practitioners used hypnotic procedures over 3,000 years ago. schacter, daniel l. searching for memory the brain, the mind, and the past. new york: basic books, 1996. spanos, nicholas p. multiple personalities and false memories: a sociocognitive perspective.washington, d.c: american psychological association, 1996. meditation meditation is generally defined as the act of extended thought or contemplation/reflection and is most often associated as being spiritual or d

ne] http//www.fda.gov/fdac/features/795_ psyche.html. masters, r. e, and jean houston. the varieties of psychedelic experience. new york: dell/delta, 1966. mckenna, terrence, and tom robbins. archaic revival speculations on psychedelic mushroom, the amazon, virtual reality, ufos, evolution, shamanism, the rebirth of the goddess& the end of history. san francisco: harpersanfrancisco, 1992. merkur, daniel. psychedelic sacrament manna, meditation& mystical experience. rochester, vt: inner traditions international, 2001. pearce, joseph chilton. the biology of transformation: a blueprint of the human spirit. rochester, vt: inner traditions international, 2002. psychedelic library [online] http//www.psychedeliclibrary. org. targ, russell, and harold e. puthoff. mind-reach: scientists look at psy

have attempted to scan the cosmos for clues to the possibility of intelligent life elsewhere in the stars. 241 chapter exploration ufos in ancient times space visitors in the bible and other holy books the modern ufo era begins the air force and project blue book the condon/university of colorado report hangar 18 roswell, new mexico socorro, new mexico ufo contactees and abductees george adamski daniel w. fry betty and barney hill the men in black (mib) whitley strieber george van tassel the influence of the media close encounters of the third kind the day the earth stood still war of the worlds the x-files the ufo mystery grows area 51 and reverse engineering cattle mutilations crop circles majestic-12 the philadelphia experiment introduction on june 24, 1947, at 2 p.m, kenneth arnold to

d for a vehicle of transporation chariot. those ufo researchers who have conducted a careful analysis of biblical texts have found three types of cosmic conveyances employed as vehicles of transportation for celestial beings: 1. the wheel, or disc-shaped object described by ezekiel; 2. the chariot of fire mentioned in the second book of kings; 3. the cloudy chariot found in the writings of moses, daniel, david, matthew, paul, and john. in ii kings 2:11 12, 6:17; psalms 68:17; and habakkuk 3:8, the old testament writers describe cosmic craft identified as a chariot of fire powered by engines called horses of fire with charioteers (pilots. the chariot s liftoff is described as a whirlwind. in ii kings is written: and it came to pass, when the lord would take up elijah into heaven by a whirlw

auts had been ordered to walk to and fro through the earth. the confraternity version of the bible reports that the orders were to go patrol the earth. moses frequently mentioned the presence of the cloud chariots: the lord descended in the cloud; the lord came down in a cloud; the lord went before them by day in a pillar of cloud to lead them the way and by night in a pillar of fire. the prophet daniel was another who described the use of a cloudy chariot for cosmic transportation. other ufo researchers say that if one were to read the creation story in genesis from the historical perspective of our current awareness of genetic engineering, the interaction between the sons of god and the fair daughters of men assumes a rather different interpretation: and it came to pass, when men began t

damski, george, and desmond leslie. flying saucers have landed. new york: the british book centre, 1953. edwards, frank. flying saucers here and now! new york: lyle stuart, 1967. story, ronald d. the encyclopedia of extraterrestrial encounters. new york: new american library, 2001. zinsstag, lou, and timothy good. george adamski the untold story. beckenham, kent, england: ceti publications, 1983. daniel w. fry (1908 1992) daniel fry s initial contact with beings that he claimed were space people took place on july 4, 1950, near the white sands proving grounds (now missile range) near las cruces, new mexico. fry described himself as an internationally known scientist, researcher, and electronic engineer and as one who was recognized by many as the best-informed scientist in the world on the

red in prehistoric times to lemuria and atlantis. alan urged earth people to build a firmer spiritual relationship with one another and with the infinite intelligence that pervades and controls the universe. fry remained active as a lecturer in the flying saucer movement until his death in 1992 and directed one of the largest of the ufo groups, comprising more than 60 units. m delving deeper fry, daniel w. to men of earth. elsinore, calif: el cariso, 1973. the white sands incident. madison, wis: horus house, 1992. gibbons, gavin. they rode in space ships. new york: citadel press, 1957. klass, philip j. ufos explained. new york: random house, 1974. sachs, margaret. the ufo encyclopedia. new york: perigee books, 1980. story, ronald d, ed. the encyclopedia of extraterrestrial encounters. new

he studied the object, its own illumination showed a well-defined disklike shape, moving in an irregular pattern across the moonlit sky. fascinated, barney walked into a nearby field where from that perspective he could perceive what appeared to be windows and, 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 274 invaders from outer space frank scully and daniel fry in the may/june 1995 issue of international ufo reporter (j. allen hynek center for ufo studies) in the windows, beings looking back at him. the feeling that he was being watched frightened barney, and he ran back to the car, got in, and began to race down the road. then, as if obeying some internal directive, he drove down a side road where the hills found five humanoid aliens standing

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ractice of alchemy. the deaths of several persons as the results of mysterious explosions were connected with this practice; but if a crowley cult ever existed, it had all but vanished within a few years after his death. m delving deeper aleister crowley foundation [online] http//www. thelemicgoldendawn.org/acf/acfl.htm. cavendish, richard. the black arts. new york: capricorn books, 1968. mannix, daniel p. the beast. new york: ballantine books, 1959. 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 magic and sorcery 63 aleister crowley in 1934 (ap/wide world photos) aleister crowley was dubbed gthe great beast 666. h rhodes, h. t. f. the satanic mass. london: arrow books, 1965. john dee (1527.1608) although dr. john dee fs reputation as a black magi

u n e x p l a i n e d magic and sorcery 103 thewitchcraft trials in germany ended in 1684. 1692 remains perhaps the single most celebrated of all witch hunts. playwright arthur miller fs (1915) moving stage treatment of the nightmare at salem, the crucible (1953, receives periodic revivals on broadway, and in 1996 miller wrote the screenplay for the motion picture version, starring winona ryder, daniel day-lewis, paul scofield, and joan allen. in her study of the witchcraft trials the devil in massachusetts (1961, marion l. starkey made the following observation: gno definitive history of the salem witchcraft trials has ever been written or is likely to be, for it would take a lifetime and would be encyclopedic in dimension. h the madness began innocently enough in the home of the rev. sa

only a few sane men, desperately crying out in the wilderness of the incredible sexual mania that provided the fuel for the witchcraft persecutions. the reign of terror conducted by the witchhunters in europe and great britain continued until the early part of the seventeenth century. m delving deeper lea, henry charles. the inquisition of the middle ages. new york: citadel press, 1963. o fkeefe, daniel lawrence. stolen lightning: the social theory of magic. new york: vintage books, 1983. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. williams, charles. witchcraft. new york: meridian books, 19

, h usually a large stone with a hole through it. the men-an-tol in cornwall, england, is one of several examples of a stone reputed to have healing properties. according to legend, people can be cured of back and leg pains by passing through the hole in the stone. m delving deeper burl, aubrey. megalithic brittany: a guide to over 350 ancient sites and monuments. london: thames and hudson, 1985. daniel, glyn edmund. megaliths in history. london: thames and hudson, 1972. 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 196 objects of mystery and power manyancient megaliths appear to have had sophisticated uses as solar and lunar calendars and as astronomical observatories. lancaster brown, peter. megaliths, myths, and men: an introduction to astroar

THE KEY TO THE MYSTERIES

al. below this, interrupted by the button are two texts: to the right?)aleph-samekh-peh-kophfinal bet-shin-vau-shin-nunfinal heh-bet-yod-resh (first word doubtful, text referred to dan. 8, where it must be altered from dan. 8, 2 "vau-aleph-nun-yod bet-shin-vau- shin-nunfinal heh-bet-yod-resh-heh "i was in shushan castle. this variant could be translated as "sheath in shushan castle) beneath this "daniel ch. 8" the text to the left cannot be rendered accurately owing to similarity of letter shapes and no direct bearing to the text cited. it looks like "aleph-taw-tet-dalet-resh-vau-shin samekh-resh-vau-koph-yod, but that is not likely to be even close. beneath this is the citation "nehemie ch.1 v.1" which does not contain any part of this versicle, but which does mention the castle at shusah

s and no direct bearing to the text cited. it looks like "aleph-taw-tet-dalet-resh-vau-shin samekh-resh-vau-koph-yod, but that is not likely to be even close. beneath this is the citation "nehemie ch.1 v.1" which does not contain any part of this versicle, but which does mention the castle at shusah, cited in the versicle to the right. possibly the whole thing is a continuation of a paraphrase of daniel 8, 2, with the text unclear because of letter shapes poorly written. lastly, to the left outside of the upper serpent circle "sens; and to the right inside the same "rason- both oriented to be read from the center. 13 we shall now sketch out an explanation of the bible by the aid of numbers, for the bible is the book of the images of god. we shall ask numbers to give us the reason of the do

THE MOTHMAN PROPHECIES

urned up, he couldn't possibly be one of the endearing space people so he had to be a rotten, sneaky government agent. it was inconceivable to the hardcore ufo believers that the flying saucers would be a permanent part of our environment and that these men in black were residents of this planet associated with the ufos. but this is a fact; the "truth" the ufo fans have sought for so long. and as daniel webster put it "there is nothing so powerful as truth, and often nothing so strange" you can't learn the truth by chasing ufos helter-skelter through the skies in planes. the air forces of several governments tried that for years. it is vain to hire astronomers. they are not trained in the kind of disciplines needed to investigate earthly phenomena, or even to interview earthly witnesses. i

he told her he had also visited the office of the messenger (he did not, according to mary. he spoke in the garbled, singsong manner of so many of our weirdo visitors and moved in an unsteady, almost drunken way. it seemed to me that something phenomenal was building up in the point pleasant area. i decided to shelve my other projects and return to the ohio valley. this time i was accompanied by daniel drasin, a young movie producer who was planning to do a ufo special for the public broadcasting laboratories (pbl) of the educational television network. don estrella also asked to go along. both men knew very little about the ufo situation at that time, and in keeping with my habit i told them nothing. i wanted them to see for themselves the incredible scope and complexity of the thing. so

thers before him, myself included, he learned that the only thing more bizarre than the phenomenon itself is the unruly mob of true believers, cranks, and irresponsible self-styled investigators who pursue the subject; moths attracted to the flame. they tormented charles hickson and calvin parker in 1973, just as they had arrived by the carload in point pleasant in 1967- 15- misery on the mount i daniel drasin was about eighteen when he filmed a riot in new york's washington square, titled it sunday, and won a number of motion-picture awards. now still in his mid-twenties, handsome, quiet-spoken, intelligent, and perceptive, he was well into a promising career in the film industry. the west virginia ufo documentary was an important break for him and he plunged into the project with a mixtu

rumors, turned against the contactees, and terrified them. jane woke up one night to find all the gas jets on her kitchen stove were turned on and the house was filling with fumes. the same thing happened to shirley, and on the same night. fred miller, an elderly long island fanner who entertained men in shiny spacesuits in his kitchen, suffered a rash of mysterious fires. even the old devil and daniel webster theme was dusted off. harassed contactees were ordered to sign an impressive-looking piece of parchment, allegedly a contract for their beleaguered souls. i was caught up in the game, playing old daniel's role, arguing with demons to save the contactees. they let me win, of course, having proved their point. good and evil were synonymous in their phantasmagorical world. when linda s

THE HOLY BIBLE KING JAMES VERSION

s, ataroth, the house of joab, and half of the manahethites, the zorites. 2:55 and the families of the scribes which dwelt at jabez; the tirathites, the shimeathites [and] suchathites. these [are] the kenites that came of hemath, the father of the house of rechab. 3:1 now these were the sons of david, which were born unto him in hebron; the firstborn amnon, of ahinoam the jezreelitess; the second daniel, of abigail the carmelitess: 3:2 the third, absalom the son of maachah the daughter of talmai king of geshur: the fourth, adonijah the son of haggith: 3:3 the fifth, shephatiah of abital: the sixth, ithream by eglah his wife. 3:4 [these] six were born unto him in hebron; and there he reigned seven years and six months: and in jerusalem he reigned thirty and three years. 3:5 and these were b

ors, and before all the king s mighty princes. and i was strengthened as the hand of the lord my god [was] upon me, and i gathered together out of israel chief men to go up with me. 8:1 these [are] now the chief of their fathers, and [this is] the genealogy of them that went up with me from babylon, in the reign of artaxerxes the king. 8:2 of the sons of phinehas; gershom: of the sons of ithamar; daniel: of the sons of david; hattush. 8:3 of the sons of shechaniah, of the sons of pharosh; zechariah: and with him were reckoned by genealogy of the males an hundred and fifty. 8:4 of the sons of pahath- moab; elihoenai the son of zerahiah, and with him two hundred males. 8:5 of the sons of shechaniah; the son of jahaziel, and with him three hundred males. 8:6 of the sons also of adin; ebed the

r pleasure, and we [are] in great distress. 9:38 and because of all this we make a sure [covenant] and write [it] and our princes, levites [and] priests, seal [unto it] 10:1 now those that sealed [were] nehemiah, the tirshatha, the son of hachaliah, and zidkijah, 10:2 seraiah, azariah, jeremiah, 10:3 pashur, amariah, malchijah, 10:4 hattush, shebaniah, malluch, 10:5 harim, meremoth, obadiah, 10:6 daniel, ginnethon, baruch, 10:7 meshullam, abijah, mijamin, 10:8 maaziah, bilgai, shemaiah: these [were] the priests. 10:9 and the levites: both jeshua the son of azaniah, binnui of the sons of henadad, kadmiel; 10:10 and their brethren, shebaniah, hodijah, kelita, pelaiah, hanan, 10:11 micha, rehob, hashabiah, 10:12 zaccur, sherebiah, shebaniah, 10:13 hodijah, bani, beninu. 10:14 the chief of the

that they may be my people, and i may be their god, saith the lord god. 14:12 the word of the lord came again to me, saying, 14:13 son of man, when the land sinneth against me by trespassing grievously, then will i stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: 14:14 though these three men, noah, daniel, and job, were in it, they should deliver [but] their own souls by their righteousness, saith the lord god. 14:15 if i cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: 14:16 [though] these three men [were] in it [as] i live, saith the lord god, they shall deliver neither sons nor daughters; they onl

n that land, and say, sword, go through the land; so that i cut off man and beast from it: 14:18 though these three men [were] in it [as] i live, saith the lord god, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 14:19 or [if] i send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: 14:20 though noah, daniel, and job [were] in it [as] i live, saith the lord god, they shall deliver neither son nor daughter; they shall [but] deliver their own souls by their righteousness. 14:21 for thus saith the lord god; how much more when i send my four sore judgments upon jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? 14:22 yet, behold, there

, and never shalt be any more. 28:1 the word of the lord came again unto me, saying, 28:2 son of man, say unto the prince of tyrus, thus saith the lord god; because thine heart [is] lifted up, and thou hast said, i [am] a god, i sit [in] the seat of god, in the midst of the seas; yet thou [art] a man, and not god, though thou set thine heart as the heart of god: 28:3 behold, thou [art] wiser than daniel; there is no secret that they can hide from thee: 28:4 with thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: 28:5 by thy great wisdom [and] by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches: 28:6 therefore thus saith the lord god; because thou hast set thine heart as the

de four thousand and five hundred measures: and three gates; one gate of simeon, one gate of issachar, one gate of zebulun. 48:34 at the west side four thousand and five hundred [with] their three gates; one gate of gad, one gate of asher, one gate of naphtali. 48:35 [it was] round about eighteen thousand [measures] and the name of the city from [that] day [shall be] the lord [is] there. page 513 daniel the book of daniel 1:1 in the third year of the reign of jehoiakim king of judah came nebuchadnezzar king of babylon unto jerusalem, and besieged it. 1:2 and the lord gave jehoiakim king of judah into his hand, with part of the vessels of the house of god: which he carried into the land of shinar to the house of his god; and he brought the vessels into the treasure house of his god. 1:3 and

erstanding science, and such as [had] ability in them to stand in the king s palace, and whom they might teach the learning and the tongue of the chaldeans. 1:5 and the king appointed them a daily provision of the king s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. 1:6 now among these were of the children of judah, daniel, hananiah, mishael, and azariah: 1:7 unto whom the prince of the eunuchs gave names: for he gave unto daniel [the name] of belteshazzar; and to hananiah, of shadrach; and to mishael, of meshach; and to azariah, of abed-nego. 1:8 but daniel purposed in his heart that he would not defile himself with the portion of the king s meat, nor with the wine which he drank: therefore he requested of t

e names: for he gave unto daniel [the name] of belteshazzar; and to hananiah, of shadrach; and to mishael, of meshach; and to azariah, of abed-nego. 1:8 but daniel purposed in his heart that he would not defile himself with the portion of the king s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. 1:9 now god had brought daniel into favour and tender love with the prince of the eunuchs. 1:10 and the prince of the eunuchs said unto daniel, i fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which [are] of your sort? then shall ye make [me] endanger my head to the king. 1:11 then said daniel to melzar, whom the prince of the eunuchs ha

favour and tender love with the prince of the eunuchs. 1:10 and the prince of the eunuchs said unto daniel, i fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which [are] of your sort? then shall ye make [me] endanger my head to the king. 1:11 then said daniel to melzar, whom the prince of the eunuchs had set over daniel, hananiah, mishael, and azariah, 1:12 prove thy servants, i beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1:13 then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king s meat: and as thou seest, deal with thy servants. 1:14 so he consented to them in this matter, and proved them ten days. 1

matter, and proved them ten days. 1:15 and at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king s meat. 1:16 thus melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. 1:17 as for these four children, god gave them knowledge and skill in all learning and wisdom: and daniel had understanding in all visions and dreams. 1:18 now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before nebuchadnezzar. 1:19 and the king communed with them; and among them all was found none like daniel, hananiah, mishael, and azariah: therefore stood they before the king. 1:20 and in all matters of wisdom [and] und

eunuchs brought them in before nebuchadnezzar. 1:19 and the king communed with them; and among them all was found none like daniel, hananiah, mishael, and azariah: therefore stood they before the king. 1:20 and in all matters of wisdom [and] understanding, that the king enquired of them, he found them ten times better than all the magicians [and] astrologers that [were] in all his realm. 1:21 and daniel continued [even] unto the first year of king cyrus. 2:1 and in the second year of the reign of nebuchadnezzar nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2:2 then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the chaldeans, for to shew the king his dreams. so they came and stood before the king. 2:3

magician, or astrologer, or chaldean. 2:11 and [it is] a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. 2:12 for this cause the king was angry and very furious, and commanded to destroy all the wise [men] of babylon. 2:13 and the decree went forth that the wise [men] should be slain; and they sought daniel and his fellows to be slain. 2:14 then daniel answered with counsel and wisdom to arioch the captain of the king s guard, which was gone forth to slay the wise [men] of babylon: 2:15 he answered and said to arioch the king s captain, why [is] the decree [so] hasty from the king? then arioch made the thing known to daniel. 2:16 then daniel went in, and desired of the king that he would give

el and wisdom to arioch the captain of the king s guard, which was gone forth to slay the wise [men] of babylon: 2:15 he answered and said to arioch the king s captain, why [is] the decree [so] hasty from the king? then arioch made the thing known to daniel. 2:16 then daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. 2:17 then daniel went to his house, and made the thing known to hananiah, mishael, and azariah, his companions: 2:18 that they would desire mercies of the god of heaven concerning this secret; that daniel and his fellows should not perish with the rest of the wise [men] of babylon. 2:19 then was the secret revealed unto daniel in a night vision. then daniel blessed the god of heaven. 2:20 daniel answered an

wisdom unto the wise, and knowledge to them that know understanding: 2:22 he revealeth the deep and secret things: he knoweth what [is] in the darkness, and the light dwelleth with him. 2:23 i thank thee, and praise thee, o thou god of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast [now] made known unto us the king s matter. daniel page 514 2:24 therefore daniel went in unto arioch, whom the king had ordained to destroy the wise [men] of babylon: he went and said thus unto him; destroy not the wise [men] of babylon: bring me in before the king, and i will shew unto the king the interpretation. 2:25 then arioch brought in daniel before the king in haste and said thus unto him, i have found a man of the captives of juda

roy the wise [men] of babylon: he went and said thus unto him; destroy not the wise [men] of babylon: bring me in before the king, and i will shew unto the king the interpretation. 2:25 then arioch brought in daniel before the king in haste and said thus unto him, i have found a man of the captives of judah, that will make known unto the king the interpretation. 2:26 the king answered and said to daniel, whose name [was] belteshazzar, art thou able to make known unto me the dream which i have seen, and the interpretation thereof? 2:27 daniel answered in the presence of the king, and said, the secret which the king hath demanded cannot the wise [men] the astrologers, the magicians, the soothsayers, shew unto the king; 2:28 but there is a god in heaven that revealeth secrets, and maketh know

TURNER ROBERT ARBETEL OF MAGICK

erefore ought to be, that thou have the names of the spirits, that is, their powers and offices, and how they are subjected and appointed by god to minister unto thee; even as raphael was sent to tobias, that he should heal his father, and deliver his son from dangers, and bring him to a wife. so michael, the fortitude of god governeth the people of god: gabriel, the messenger of god, was sent to daniel, mary, and zachary the father of john baptist. and he shall be given to thee that desirest him, who will teach thee whatsoever thy soul shall desire, in the nature of things. his ministery thou shalt use with trembling and fear of thy creator, redeemer, and sanctifier, that is to say, the father, son, and holy ghost: and do not thou let slip any occasion of learning and be vigilant in thy c

the conclusion of the secret of secrets is, that every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. let not any one despise prayer; for by whom god is prayed unto, to him he both can and will give. now let us acknowledge him the author, from whom let us humbly seek for our 22 desires. a merciful& good father, loveth the sons of desires, as daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. but he will not that we give holy things to dogs, nor despise and condemn the gifts of his treasury. therefore diligently and often read over and over the first septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires

titude towards god, whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when they do not use their gifts for that honor of god which is required, and do prefer [illegible greek].1 sixthly, the magitian hath need of faith and taciturnity, especially, that he disclose no secret which the spirit hath forbid him, as he commanded daniel to seal some things, that is, not to declare them in publick; so as it was not lawful for paul to speak openly of all things which he saw in a vision. no man will believe how much is contained in this one precept. seventhly, in him that would be a magician, there is required the greatest justice, that he undertake nothing that is ungodly, wicked or unjust, nor to let it once come in his min

is; so that the nine muses are called, in hesiod, the ninth magick, as he manifestly testifies of himself in theogony. in homer, the genius of ulysses in psigiogagia. hermes, the spirits of the more sublime parts of the minde. god revealed himself to moses in the bush. the three wise men who came to seek christ at jerusalem, the angel of the lord was their leader. the angels of the lord directed daniel. therefore there is nothing whereof any one may glory; for it is not unto him that willeth, nor unto him that runneth; but to whom god will have mercy, or of some other spiritual fate. from 31 hence springeth all magick, and thither again it will revolve, whether it be good or evil. in this manner tages the first teacher of the magick of the romanes, gushed out of the earth. diana of the ep

TYSON DONALD SOUL FLIGHT

tribe and its members. like the shaman, the medium usually entered a kind of trance during which the spirits of the dead communicated through her using her voice to speak, or her hands to write. the overwhelming number of mediums were women, just as in centuries past a much greater number of witches had been women. however, some of the male mediums, such as william stainton moses (1839-1892) and daniel dunglas home (1833-1886, achieved notable success, particularly in the production of physical events, such as the levitations or sudden apports (materializations) of physical objects. like the witch, the spiritualistic medium relied on a guiding spirit, called a control. it fulfilled duties similar to the familiar of the witch and the tutelary spirit of the shaman. however, in keeping with

WESTERN MANDALAS OF TRANSFORMATION SR AL

ntention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agri

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, oracles were delivered from a tripod, as is related of the oracle at delphi. with regard to music, 3 is said to be mistress, because harmony contains 3 symphonies, the diapason, the diapente, and the diatessaron. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ezekiel xiv. v. 14 mentions 3 men who saw a creation, destruction and a restoration; noah of the whole world, daniel of the jewish world jerusalem, and job of his personal world. note the hindu trinity of brahma, who consists of brahma, vishnu, and siva; creator, preserver, and changer. in india, each has still a special sect of worshippers, who mark themselves with particular emblems; the vaishnavas are much the most numerous. the living were of old called the 3 times blessed (the dead 4 times blessed. t

times of trouble. jesus preached 3 years. in the revelations, the bride, the lamb s wife, suffers 1260 days in the wilderness, being a time, times, and a half, rev. xii. 6-14. again, the holy city is said to be trodden under foot forty-two months, or 3 years. the two witnesses testify 3 years, and their dead bodies remain unburied 3 days. so also, the scattering of the holy people as mentioned in daniel xii. 7 is for three times and a half, by which we were to understand a period of suffering. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 50. chapter eight the tetrad, four, 4. he pythagoreans, said nicomachus, call the number four the greatest miracle, a god after another manner, a manifold divinity, the fountain of nature, and its key bearer. it is the introdu

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

ird the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica, 143. z. or t. 13 ofusi wish to express my gratitude to professor david biale, who first approached me about preparing these lectures, and to professor daniel boyarin, who followed up by extending an o cial invitation on behalf of the program in jewish studies at berkeley. the time i spent on the berkeley campus was a turning point on my journey, both personally and professionally. the goal of my lectures was to illumine the nexus of time, truth, and death elicited from the symbolic imaginary of the jewish esoteric tradition known by both practit

ter further. the verse but there shall be a continuous day [yom ehad] it will be known to the lord not day nor night, and at the time of evening shall be light (zech 14:7) is applied exegetically to arikh anpin, or atiqa qaddisha, the highest manifestation of the divine, also referred to in that context as atiq yomin, the ancient of days, a title derived from the vision of the enthroned deity in daniel 7:9: in the time [zimna] that atiq yomin is aroused in the supernal arrayments, that one [ha-hu] is called the continuous day [yom ehad, for in the future his beard will be glorified [de-veih zamin le oqir diqneih] by means of it, as it is written, but there shall be a continuous day [yom ehad] it will be known to the lord [yom ehad hu yewwada layhwh. it [hu] alone, more than everything els

khuto] forever [le olam wa ed, in the eternality [nishiyyut] of ein sof, for it is itself verily the aspect and gradation above time, but it is garbed in time. and this is [the meaning of the rabbinic slogan] king david shall live everlastingly [dawid melekh yisra el hai we-qayyam, 108 chapter two eternally [le olam. and this is specifically in the future to come, as is known, as it is written in daniel, the ancient of days [atiq yomin] was sitting (dan 7:9) and then his kingdom will be an eternal kingdom [malkhuteih malkhut olam (ibid, 27. and this [is the intent of the claim that] barukh shem kevod malkhuto le olam wa ed is above the yhwh of the supernal unity [shema yisra el yhwh elohenu yhwh ehad, for the name yhwh comprises past, present, and future as one, but even so it is not in th

the heavenly court. god s autonomy is nonetheless upheld by the claim that there is only one seal (hotam) of judgment, that is, it may be necessary for god to consult with others in rendering judgment, but he alone bears responsibility for the judgment that is eventually rendered. this idea is supported textually by the image of the book of truth (ketav emet) drawn from the apocalyptic vision of daniel, an image that conveys the quality of truth as durable or steadfast, for what is inscribed in a book was thought even from antiquity to stand the test of time.36 as another rabbinic aphorism states, truth stands, deceit does not stand (qushta qa ei shiqra lo qa ei).37 the correlation between the seal and truth is even more pronounced in the tradition that the seal of god is truth. two expla

t zeman u-maqom, for it has not yet come in the aspect of the disclosure of the light and overflow for the sake of the coming-into-being of the worlds from notes to pages 106 109 229 nothing to something [behinat gilluy or wa-shefa bishevil hithawwut ha-olamot me-ayin le-yesh. 275. pirqei rabbi eli ezer, ch. 3, 5b. 276. the idiom ke-lo hashiv is derived from the expression ke-lah hashivin used in daniel 4:32 to denote the powerlessness of the nations vis -vis god, but the source that is likely to have influenced the acosmic orientation of habad is the following description of god in zohar 1:11b: he is the master and ruler, the root and source of all worlds, and everything before him is considered as nothing [we-khola qameih ke-lo hashivin, as it is said, all the inhabitants of the earth ar

ute of judgment. see genesis rabbah 12:15, pp. 112 113. 35. palestinian talmud, sanhedrin 1:1, 18a. see also deuteronomy rabbah 1:10; song of songs rabbah 1:9. 36. the durability of writing in contrast to oral speech is duly noted by martin, history, p. 87. it is of interest to note here the comment preserved in song of songs rabbah 1:9 (ed. dunaski, par. 45, p. 38) in response to the citation of daniel 10:21, if it is true [emet, why is it inscribed [rashum, and if it is inscribed, why is it written? rather, prior to the sealing of the judgment, it is inscribed, but after the decree of judgment is sealed, it is true. 37. babylonian talmud, shabbat 104a. 38. song of songs rabbah 1:9 (ed. dunaski, par. 45, p. 38. 39. this possibility was suggested by dunaski, op. cit, p. 38 n. 14. 40. plato

ition, jerusalem, 1999. abulafia, todros ben joseph. osar ha-kavod. satmar, 1926. osar ha-kavod ha-shalem. warsaw, 1879. sha ar ha-razim. edited with introduction and annotation by michal kushnir-oron. jerusalem: mosad bialik, 1989. albo, joseph. sefer ha-iqqarim. warsaw: isaac goldman, 1877. asher ben david. r. asher ben david: his complete works and studies in his kabbalistic thought. edited by daniel abrams. los angeles: cherub press, 1996 (hebrew. avot de-rabbi natan. edited by solomon schechter. vienna: ch. d. lippe, 1887. azriel of gerona. perush eser sefirot. in meir ibn gabbai, derekh emunah. berlin, 1850. perush ha-aggadot le-rabbi azri el. edited by isaiah tishby. jerusalem: mekize nirdamim, 1944. perush ha-tefillot. ms oxford-bodleian, 1938. perush sefer yesirah. in kitvei ramba

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tanford: stanford university press, 1991. landsberg, paul-louis. the experience of death. in essays in phenomenology, edited by maurice natanson, 193 231. the hague: martinus nijhoff, 1969. larrabee, mary jeanne. there s no time like the present: how to mind the now. in the many faces of time, edited by john b. brough and lester embree, 85 111. dordrecht: kluwer academic publishers, 2000. lasker, daniel j, and sarah stroumsa. the polemic of nestor the priest: qissat mujadalat al-usquf and sefer nestor ha-komer. introduction, annotated translations and commentary, with an appendix by johannis niehoff-panagiotides. 2 vols. jerusalem: ben-zvi institute, 1996. lauer, robert h. temporal man: the meaning and uses of social time. new york: prager publishers, 1981. leftow, brian. a timeless god in

ion, annotated translations and commentary, with an appendix by johannis niehoff-panagiotides. 2 vols. jerusalem: ben-zvi institute, 1996. lauer, robert h. temporal man: the meaning and uses of social time. new york: prager publishers, 1981. leftow, brian. a timeless god incarnate. in the incarnation: an interdisciplinary symposium on the incarnation of the son of god, edited by stephen t. davis, daniel kendall, sj, and gerald o collins, 273 299. new york: oxford university press, 2002. time and eternity. ithaca: cornell university press, 1991. lepoidevin, robin. zeno s arrow and the significance of the present. in time, reality, and experience, edited by craig callender, 57 72. cambridge: cambridge university press, 2002. levin, david m. the philosopher s gaze: modernity in the shadows of

f f. w. j. schelling: history, system, and freedom. translated by thomas nenon. bloomington: indiana university press, 1984. reason and world: between tradition and another beginning. the hague: martinus nijhoff, 1971. massignon, louis. time in islamic thought. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 108 114. princeton: princeton university press, 1957. matt, daniel c. ayin: the concept of nothingness in jewish mysticism. in the problem of pure consciousness: mysticism and philosophy, edited by robert k. c. forman, 121 159. new york: oxford university press, 1990. bibliography 289. the mystic and the mizwot. in jewish spirituality from the bible through the middle ages, edited by arthur green, 367 404. new york: crossroad, 1986. may, todd. reconsiderin

ss of the present: history, time and paradigm in rabbinic judaism. bethesda: cdl press, 1996. nicholas of cusa. complete philosophical and theological treatises of nicholas of cusa. translated by jasper hopkins. minneapolis: arthur j. banning press, 2001. nietzsche, friedrich. philosophy and truth: selections from nietzsche s notebooks of the early bibliography 291 1870s. edited and translated by daniel breazeale. amherst: humanity books, 1999. the portable nietzsche. newly translated and edited with a critical introduction and notes by walter kaufmann. new york: viking press, 1968. the will to power. a new translation by walter kaufmann and r. j. hollingdale. edited with commentary by walter kaufmann. new york: random house, 1967. nikulin, dmitri. plotinus on eternity. in le tim e de plat

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