Michael Wynn's Occult Reference Library
DIANA

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ly than tacitus a hundred and fifty years later, cannot be allowed to derogate from the truth. he wants to contrast our ancestors with the gauls, with whom he had had more familiar converse; but the personifications of the sun, fire, and the moon, to which he limits the sum total of their gods, will hardly bear even a forced' interpretatio eomana. if in the place of sun and moon we put apollo and diana, they at once contradict that deeply rooted])eculiarity of the teutonic way of thinking, which conceives of the sun as a female, and of the moon as a male being, which could not have escaped the observation of the eoman, if it had penetrated deeper. and vulcan, similar to the norse loki, but one of those divinities of whom there is least trace to be found in the rest of teutondom, had certai

ercury, jupiter and neptune stood there together, the first two at all events may be easily applied to german deities. in ch. vii, i will impart my conjecture about neptune. but i think we may conclude from all this, that our tres imagines have a better claim to a german origin, than those imagines lapideae of the luxovian forest, cited on p. 83^ 1 two narratives by gregory of tours on statues of diana in the treves country, and of mercury and mars in the soiith of gaul, though they exchide all thought of german deities, yet offer striking comparisons. hist. 8, 15: deinde territorium trevericae urbis expetii, et in quo nunc estis monte habitaculum, quod cernitis, proprio labore construxi; reperi tamen hie dianae simulacrum, quod populus hie incredulus quasi deum adorahat. columnam, etiam s

ad hanc dianae statuam, missis funibus traliere coeperunt, sed nihil labor eorimi proficere poterat. then came prayers; egressusque post orationem ad operarios veni, adprehensumque funem ut prime ictu trahere coepimus, protinus simulacrum ruit in terram, confradumque cum malleis ferreis m pulverem redegi. so images went to the ground, whose contemplation we should think very instructive now. this diana was probably a mixture of roman and gallic worship; there are inscriptions of a diana arduiiina (bouquet 2, 319. the second passage stands in mirac. 2, 5: erat autem baud procul a cellula, quam sepulchrum, martyris (juliani arvernensis) haec matrona constrnxerat (in vico brivatensi, cjrande delubrum, ubi in columna altissima siinulachrum martis mercuriiqne colebatur. cumque delubri illius fe

vocarunt et coluerunt, secundario vero mcrcurium, voden anglice appellatum, deum videlicet mercatorum, quia cives et compatriotae. fere omnes negotiatores et institores fuerunt' evidently the narrator has added somewhat ovit of his own erudition; the invocations and rites themselves would have given us far more welcome information. passages which appear to speak of a german goddess by the name of diana, will be given later. js'cptune is mentioned a few times (supra, p. 110. 1 had these been roman gods, jupiter would certainly have been named first, and mercury after. 122 gods. saxo grammaticus, though he writes in latin, avoids applying the eoman names of gods, he uses othinus or othin, never mercurius instead; yet once, instead of his usual thor (pp. 41, 103, he has jupiter, p. 236, and m

far back as the gothic. i remark further, that an observance liy the germani of sections of time must be inferred from the mere fact that certi dies were fixed for the sacrifices to mercury, tac. germ. 9^ jos. fuchs, gesch. von i\iainz 2, 27 seq (knpfert 4, no 7) describes a roman round altar, piob. of the 3rd or -ith century, on which are carved the .seven gods of the week (1 saturn, 2 apollo, 3 diana, 4 mars, 5 mercury, u jupiter, 7 venus, and in an 8lh place a genius. 128 gods. amongst us must be placed at latest in the fourth or fiftli century; it may not have taken place simultaneously in all parts of teutondom. our forefathers, caught in a natural delusion, began early to ascribe the origin of the seven days' names to the native gods of their fatherland. william of malmesbury, relati

appellabant, quod eum lucis esse causam credebant; festus sub v. to begin with, dies (conf. interdiu, dio) is itself connected with deus and divus; jupiter was called diespiter, ic.,diei pater, for the old gen. was dies. then the word in the sing, fluctuates between the masc. and fem. genders; and as the masc. ju, dju with the suffix n, is shaped into the fem. forms juno for jovino, djovino, and diana, just so the lith. name for day, diena, is fem, while the slav, den, dzien, dan, is masc. the teutonic tongues have no word for sky or day taken from this root, but we can point to one in crreek: creteuses aia ttjv rj^iepav vocant (call the day zeus, ipsi quoque eomani diespitrem appellant, ut diei patreni; macrob. sat. 1, 15. the poetic and doric forms zrjva, zrjvoq, zrjvi, and zava, zav6

s they may be taken from men, baldar or baldheri, i therefore withhold the mention of several more. but the heavenly abode of the god was called brei&ablih, nom. pi (sa^m. 41, sn. 21-7, i.e. broad splendors, 1 the cases are hardly analogous: bseld-opr/ and regin-frtc. trans. 2 homer emphasizes the dark brows ot zeus and hera, ocfipus kvavia. conf. xevkocppvt and artemis xevko(f)pvvt, white-browed diana' germ, names of the camomile: kuhauge, rindsauge, ochsenauge (ox-eye. dalecarl. hvitet-oja (white eye, in buhuslan hvita-piga (white girl. hadu. 223 which may have reference to tlie streaks of the milky way; a place near letlira, not far from eoeskild, is said to have borne the name of brcdehlick this very expression re-appears in a poem of the twelfth century, though not in reference to a d

t ex praecepto facere debere, id est cum daemonum turba in siniilitudinem mulierum transformata, quara vulgaris stultitia holdam (al. vnholdain) vocat, certis noctibus equitare debere super quasdam bestias, et in eorum se consortio annumeratam esse. the remarkable varia lectio' nnholda' is taken from the cod. vindob. univ. 633. burchard has here put the german word in the place of the more usual' diana paganorum dea' who in other passages is named in a like sense and in the same connexion [a still earlier notice of holda is found in walafrid strabo, see suppl] in popular legends and nursery-tales, fraa holda (hulda, holle/ ilulle, frau holl) appears as a superior being, who manifests a kind and helpful disposition towards men, and is never cross except when she notices disorder in househol

fenestra, perche qualcun le dia d' una ballestra' it would be astonishing, if twice over, in two different nations, a name in the calendar had caused the invention of a supernatural being; it is more likely that, both in italy, and among us, older traditions of the people have sought to blend themselves with the christian name of the day. 1 franc. berni, rime 105. crxisca sub v. befana. herodias, diana, abundia. 283 g (herodias. diana. abundia. hcrodias, of whom we have just been reminded by befana, will illustrate this even better. the story of herod's daugliter, whose (lancing brought about the beheading of john the baptist, must have produced a peculiarly deep impression in the early part of the mid. ages, and in more than one way got mixed up with fables, lleligious poets treat the sub

n full, and with relish (hel. 83-5; otfried seems to leave it out designedly. it was imagined, that on account of her thoughtless rather than malicious act (for the proposal came from her revengeful mother, hcrodias (the daughter) was condemned to roam about in company with evil and devilish spirits. she is placed at the head of the' furious host' or of witches' nightly expeditions, together with diana, with holda and perahta, or in their stead. in burcard of worms 10, 1 we read: illud etiam non omittendum, quod quaedam sceleratae mulieres retro post satanam conversae, daemonum illusionibus et phantasmatibus seductae, credunt se et profitentur nocturnis horis cum diana paganorum dea vel cum herodiade et innumera multitudine mulierum equitare super quasdam bestias, et multa terrarum spatia

silentio pertransire, ejusque jussionibus vdut dominae obedire, et certis noctibus ad ejus servitium evocari. job. salisberiensis (f 1182) in polycr. 2, 17: quale est, quod noctilucam quandam, vel herodiadem vel praesidem noctis dominam, concilia et conventus de nocte asserunt convocare, varia celebrari convivia &c. angerius, episcopus conseranus (an. 1280: nulla mulier de nocturnis equitare cum diana dea paganorum vel cum herodiade sen bensozia^ et innumera mulierum multitudine profitcatur. similar statements have passed into later writings, such as those of]\iartin von amberg, and vintler. it is worth noticing, that to the worship of this herodias, one third of the whole ivorld is ceded, and so a most respectable diffusion allowed. eatherius (bishop of verona, but a frank, b. at lobi ne

he worship of this herodias, one third of the whole ivorld is ceded, and so a most respectable diffusion allowed. eatherius (bishop of verona, but a frank, b. at lobi near cambray, d. 974) in his praeloquia (martene and durand 9, 798. opp. edit. ballerini pp. 20. 21: quis enim eorum, qui hodie in talibus usque ad perditionem animae in tantum decipiuntur, ut etiam eis, quas (ball^ ducanp;e srib v. diana spells benzoria, but has the true meaning under r.ensozia itself; it seems to mean bona socia, friendly propitious being. bona dea, dio cass. 37, 35. 45. conf. ch. xxviii, dobra sretia, bona fortuna; ch. xvi, good wife, under wood-women. 284 goddesses. de quibus) ait gen, ilcrocliam illam baptistae christi interfectricera, quasi reginam imo deam proponant; asserentes, tertiam tot ins mundi p

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nitiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies ar

rtant we create our own deity images. there are many excellent sites on the internet, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have l

ess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, es

e and health, parents would pray to him to take away their children's illnesses and family sorrows. other sources have a female version, myesytsa, a lovely moon maiden who was the consort of dazhbog the sun god, and became mother of the stars. myesyats brings healing and family harmony. selene selene is the greek goddess specially associated with the full moon, sometimes forming a triplicity with diana and hecate, the twin sister of helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all r

hat these associations are too strong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric ab

channel wisdom from a higher source (see also the charge of the goddess and the charge of the god on pages 83 and 86. you can use it either for a specific purpose or for increasing your spiritual awareness and it can be used by both men and women. you may wish during this ritual to focus on a specific lunar goddess form in her full moon aspect. the most famous one still central to modern wicca is diana, roman goddess of the moon, the hunt and fertility. though, like her greek counterpart, artemis, she was worshipped originally as the maiden aspect of the moon, in time she came to represent the full moon also. sometimes the triple lunar goddess of modern wicca is represented by the classical deities, diana (the greek artemis, selene and hecate, being maiden, mother and wise woman or crone

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ut which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse

ALEISTER CROWLEY LIBER 777

r of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the l

line 32 bis. the hebrew is alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) b venus c phoebus d mercury e jupiter f ceres g vulcan h mars i diana j vesta k juno l neptune. crowley included most of these, omitting only jupiter and phoebus. col. xxxvi. the evangelists follow their traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. l

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pshi, nephthys:(prithivi: ameshet :31 "bis :asar:(akasa: 310& 311 table i: xxxiv: xxxv :key scale: some greek gods: some roman gods: 0 :pan: 1 :zeus, iacchus :jupiter: 2 :athena, uranus :janus: 3 :cybele, demeter, rhea, here :juno, cybele, saturn, hecate: 4 :poseidon :jupiter: 5 :ares, hades :mars: 6 :iacchus, apollo, adonis :apollo: 7 :aphrodite, nike :venus: 8 :hermes :mercury: 9 :zeus (as air, diana of :diana (as moon: ephesus (as phallic stone: 10 :persephone (adonis, psyche :ceres :11 :zeus :jupiter: 12 :hermes :mercury: 13 :artemis, hecate :diana: 14 :aphrodite :venus: 15 :athena :mars, minerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(att

venus: 15 :athena :mars, minerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades :vulcan, pluto: 32:(athena :saturn :32 "bis:(demeter :ceres :31 "bis :iacchus:(liber: 312 table i: xxxviii: xxxix :key scale: animals, real and: plants, real and: imaginary: imaginary: 0: 1 :god :almond

t them be worshipped in an 390 empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5 "further concerning the shrine- let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made according to the right ingenium of the philosophus by the light of the book 777 during the course of his devotion. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6 "conc

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicity of this her own book. al i,2 "the unveiling of the company of heaven" the old comment 2. this book is a new revelation, or unveiling of the hold ones. the new comment this explains the general theme of this revelation: gives the d

ALEISTER CROWLEY EQ I 1

ar a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of pharos that shone as a star of hope over the wild waters of the sea? children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. a yoke hath been

, united in one form. i am she who was, who is, and will be; my form is one, my name is manifold; under the palm-trees, and in the deserts, in the valleys, and on the snowy mountains, mankind pays me homage, and thunders forth praises to my name. yet i am nameless in the deep, as amongst the lightsome mountains of the sky. some call me mother of the gods, some aphrodite of the seas of pearl, some diana of the golden nets, some proserpina queen of darkness, some hecate mistress of enchantments, some istar of the boat of night, some miriam of the cavern, and others yet again isis, veiled mother of mystery. i am she who cometh in unto all men, and if not here, then shalt thou behold me amidst the darkness of acheron, and as queen in the palaces of styx. i am the dark night 224 that bringeth f

ALEISTER CROWLEY EQ I 5

the world's heart! oh, my little one, come to me here in the great slow silences, in the radiant dimness of the after-glow of the passionate ache of the world; i am pan no more, but the virgin of the starlight of the world. her in the silence, in the great, green woods, lie thou with me! slumber with me to-night under the stars, and the yellow drifting moon. we ill love no more as syrinx and pan; diana! come unto me, and i will grant the thing thou cravest! oh! the foaming milk of the stars "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the sunless hours: love! i am conquered! nay, love! i have won! oh, feeble moon-light! oh sweet stars undone by the pale longing of eld! o virgin

in sleep nor waking. but she tightened her lips, and would have veiled the hateful gleam in her eyes. it was that day, though, that she struck a servant with her riding=whip. she was so sane that she knew exactly wherein her madness lay; and she set all her strength not to conquer but to conceal it. two years later, and patricia fleming, the orphan heiress of carthwell abbey, as the county toast, diana of the chilterns. yet geoffrey eyre evaded her. his dog's fidelity and honesty kept him true to the little north-country girl that three months earlier had seduced his simplicity. he did not even live her; but she had made him think so for an hour; and his pledged word held him. patricia's open favour only made him hate her because of its very seduction. it was really his own weakness that h

ALEISTER CROWLEY EQ I 5

outer circle of pillars. and beyond there is the forest of the stars. but the urn is the wonderful thing in all this; it is made of fixed mercury; and within it are the ashes of the book tarot, which hath been utterly consumed. and this is that mystery which is spoken of in the acts of the apostles; that jupiter and mercury (kether and chokmah) 126 visited (that is, inspired, ephesus, the city of diana, binah- was not diana a black stone- and they burnt their books of magick. now it seems that the centre of infinite space is that urn, and hadit is the fire that hath burnt up the book tarot. for in the book tarot was preserved all of the wisdom (for the tarot was called the book of thoth, of the aeon that is passed. and in the book of enoch was first given the wisdom of the new aeon. and it

ALEISTER CROWLEY EQUINOX EQ I 2 2

return" no. 18. to see sappho "with bewildering speed i was carried upwards, and in the midst of my flight an angel approached me apparently to aid me, yet i tarried not, but still ascended. on, on i flew, until at length i became surprised at the great distance of my journey "eventually i arrived in a strange land, and after some perplexity assumed a divine figure, which i believe to be that of diana. then i called sappho, and immediately she appeared before me, a small dark woman with a wonderful skin and a copper sheen on her dark hair. her face was very lovely, but her expression was ablaze with intense desire, and through her wild floating hair could be seen her eyes, in which glittered madness "on seeing me, she knelt down before me, and i, trying to comfort her, extended my hands t

ALEISTER CROWLEY EQUINOX EQ I 4

ard that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine

ALEX SANDERS THE KING OF THE WITCHES

ning and they wondered if you would like to come' the young man took alex to a house a few miles away and they were the first to arrive. still keeping his witchcraft secret, alex criticized himself for his caution, but old habits are not easily broken. as soon as he could he steered the conversation round to witchcraft rites, but the woman, who called herself a high priestess, vaguely referred to diana the witch goddess, and refused to be drawn on details. alex cheered up when the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar and the pentacles, as he and his grandmother had done on their own, the group assembled dining chairs and made

the. circle is formed and set up with symbols for. the guardians of the watchtowers and incense burners. within the circle the altar is set up and laid with the witch weapons, with howls of consecrated salt and water, and fresh flowers. the first invocations are made to bring the power, and the high priest says 'listen to the words of the great mother who was of old also called among men artemis, diana, aphrodite, ariapxod and by many other names 'at my.altar, whenever you have need of anything, once a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is

ALEXANDRIAN BOOK OF SHADOWS OCCULT

thout thee. for behold, i have been with thee from the beginning; and i am that which is attained at the end of desire. notes l lots of published sources eg. janet and stewart farrar's the witches' way the charge (verse version) hps: all ye assembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet

ALICE BAILEY THE LABOURS OF HERCULES

son of man and yet a son of god, both watched and listened and, listening, heard a voice. the voice [78] came out from that bright circle of the moon which is the home of artemis. and artemis, the fair, spoke words of warning to the son of man "the doe is mine, so touch it not" she said "for ages long i nurtured it and tended it when young. the doe is mine and mine it must remain" then into view diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled feet towards the doe, she likewise claimed possession "not so" she said "artemis, fairest maid; the doe is mine and mine it must remain- 47- the labours of hercules too young until today, it now can be of use. the golden antlered hind is mine, not yours, and mine it shall remain" hercules, standing between the

ne, and leave it there. a simple thing to do, o son of man, yet (and ponder well my words) being a son of god, you thus can seek and hold the doe. go forth" through the fourth gate sprang hercules, leaving behind the many gifts received and cumbered not himself in the swift chase which lay ahead. and from a distance the quarrelling maidens watched. artemis, the fair, bending from out the moon and diana, beauteous huntress of the woods of god, followed the movements of the doe and, when due cause arose, they each deluded hercules, seeking to foil his efforts. he chased the doe from point to point and each with subtlety deceived him. and this they did, time and again. thus for the length of a full year, the son of man who is a son of god followed the doe from place to place, catching swift g

et pool, full-length upon the untrampled grass, he saw it sleeping, wearied with its flight. with quiet step, outstretched hand and steadfast eye, he shot an arrow towards the doe and in its foot he wounded it. exciting all the will of which he was possessed, he nearer drew and yet the doe moved not. thus he drew close, and clasped the doe within his arms, close to his heart. and artemis and fair diana both looked on "the search is o'er, he chanted loud "into the northern darkness i was led, and found no doe. into the deep dark woods i fought my way, but found no doe; and over dreary plains and arid wilderness and deserts wild, i struggled towards the doe, yet found it not. at each point reached, the maidens turned my steps, but still i did persist and now the doe is mine! the doe is mine

the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may enter for a moment and tell you what she sees" into the shrine for one brief moment passed the huntress of the lord and saw the form of that which was the doe, lying before the altar, seeming dead. and in distress she said "but if its spirit rests with thee, o great apollo, noble son of god, then know the doe is dead. the doe

h is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to secure. this doe was sacred to artemis, the goddess of the moon; but diana, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus and set out to capture the gentle hind. he was a whole year hunting it, going from one forest to another, just catching sight of it and then again losing [84] it. month after month went by, and he never could catch and hold it. success at

when, with the aid of instinct, intellect and intuition, and driven by the urge of the christ life, he again merges himself with the mass and becomes identified with the group. he then becomes the world server in aquarius and has no sense of separateness. the lesson of the labor we have seen that the hind or doe, for which hercules sought, was sacred to artemis, the moon, but was also claimed by diana, the huntress of the heavens, and by apollo. the sun god. one of the things that is often forgotten by students of psychology and those who probe the unfolding consciousness [93] of man, is the fact that there are no sharp distinctions between the various aspects of man's nature, but that all are phases of one reality. the words instinct, intellect and intuition, are but varying aspects of c

rld of physical contacts and of emotional conditions; through the other he becomes aware of the world of thought and of ideas, and thus is a human being. when he has reached that stage of intelligent and instinctual awareness, then "eurystheus" indicates to him that there is another world of which he can become equally aware, but which has its own method of contact and its own response apparatus. diana, the huntress, claimed the doe, because to her the doe is the intellect and man is the great seeker, the great hunter before the lord. but the doe had another and more elusive form, and for this hercules, the aspirant, sought. for a life cycle, we are told, he hunted. it was not the doe, the instinct, for which he looked; it was not the doe, the intellect, that was the object of his search

the temple, where it was claimed by the sun god [94] who in the doe recognized the spiritual intuition, that extension of consciousness, that highly developed sense of awareness, which gives to the disciple a vision of new fields of contact and opens up for him a new world of being. we are told that the battle is still going on between apollo, the sun god, who knew that the doe was the intuition, diana, huntress of the heavens, who knew it was intellect, and artemis, the moon, who thought that it was only instinct. both goddess claimants have a point and the problem of all disciples is to use the instinct correctly, in its right place, and in its proper way. he must learn to use the intellect under the influence of diana, the huntress, daughter of the sun, and through it become en rapport

ARADIA GOSPEL OF THE WITCHES

s. 34 in a very recent work by messrs. niceforo and sighele, entitled la mala vita a roma evil lifein rome, there is a chapter devoted to the witches of the eternal city, of whom the writer saysthey form a class so hidden that the most roman of romans is perhaps ignorant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beauty and restoring strength. no footnotes)note. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of

festations, as, for instance, lightning, are requested. t o see awhite horse is a sign that the prayer will be granted after some delay. it also signifies victory. 26 la testa dun uomo piena di verme e puzzolente. a parody in kind for the decayed cabbage,much completer than the end of the german tale resembling it.chapter xiv. no footnotes)chapter xv. 27 this was a very peculiar characteristic of diana, who was involved in a similar manner. i havehere omitted much needless verbiage or reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also

age 75 n r r r r r then will weenter in a great hall where thou wilt see many beautiful ladies who will try to fascinatethee; but let thy answer ever be, she whom i love is her of monteroni.and now, gianni, to horse; mount and away! so he mounted the cat, which flew as quick asthought, and found the mare, and having pronounced over it the incantation, it became a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautifu

d by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only diana, but thirty-nine other deities may be made to give answers to certai

she is of thy kind, and that i must be of it to be worthy of her.then gianni saw the old woman sweep like a flash of light from a lantern up from the ground, and,touching him, bore him away from the ladder, when lo! the light was a cat, who had been anon thewitch, and she said: thou wilt soon set forth on a long journey, and in thy way wilt find a wretched worn-out horse, whenthou must say: fata diana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna grossa capra,ma un vero caprone,et tu dirai:bona sera, bel caprone,e questo ti risponderbuona sera galantuomosono tanto stanco, ioche non mi sento di andare pi avanti.e risponderai al solito,fata diana vi scongiuro,di dare pace e benea questo caprone!fairy diana! fairy diana! fairy diana!i

andare pi avanti.e risponderai al solito,fata diana vi scongiuro,di dare pace e benea questo caprone!fairy diana! fairy diana! fairy diana!i conjure thee to do some little goodt o this poor beast.then thou wilt finda great goat,a true he-goat,and thou shalt say,good evening, fair goat!and he will reply,good evening, fair sir!i am so wearythat i can go no fartherand thou shalt reply as usual,fairy diana, i conjure theet o give to this goat relief and peace! page 73 n r r r r r we implore thee give this sleeper,give unto this good melambothe great gift of understandingwhat all creatures say while talking!this legend contains much that is very curious; among other things an invocation to the firefly, oneto mefitia, the goddess of malaria, and a long poetic prophecy relative to the hero. it is

egend contains much that is very curious; among other things an invocation to the firefly, oneto mefitia, the goddess of malaria, and a long poetic prophecy relative to the hero. it is evidently fullof old latin mythologic lore of a very marked character. the whole of it may be found in a forthcom-ing work by the writer of the book, entitled the unpublished legends of virgil. london, elliot stock.diana as giving beauty and restoring strength.diana hath power to do all things, to give glory to the lowly, wealth to the poor, joy to the afflicted,beauty to the ugly. be not in grief, if you are her follower; though you be in prison and in darkness,she will bring light: many there are whom she sinks that they may rise the higher.there was of old in monteroni a young man so ugly that when a stra

72 it befell that one evening melambo, thinking on this while playing with a nest of young serpentswhich his servant had found in a hollow oak, said: i would that i could talk with you;well i know that ye have language,as graceful as your movement,as brilliant as your colour.then he fell asleep, and the young serpents twined in his hair and began to lick his lips and eyes,while their mother sang: diana! diana! diana!regina dela strege!e della notte oscura,e di tutta la natura!delle stelle e della luna,e di tutta la fortuna!tu che reggi la marea,che risplendi il mare nella sera!colla luce sulle onde,la padrona sei del oceano,colla tua barca, fatta,fatta mezza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla

che reggi la marea,che risplendi il mare nella sera!colla luce sulle onde,la padrona sei del oceano,colla tua barca, fatta,fatta mezza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin

must also bravely row,if you wish the bark to go.ben faremmo e ben diremmo,mal va la barca senza remo.do your best, or talk, but moret o row the boat youll need an oar.and, as it is said la fortuna a chi da chi toglie cosi sta,qualche volta agli oziosima il pi ai laboriosi.fortune gives and fortune takes,and to man a fortune makes,sometimes to those who labour shirk,but oftener to those who work.diana, queen of the serpents, giver of the gift of languages.in a long a strange legend of melambo, a magian and great physician of divine birth, there is aninvocation to diana which has a proper place in this work. the incident in which it occurs is as fol-lows: one day melambo asked his mother how it was that while it had been promised that he should knowthe language of all living thins, it had

hen the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were born.all things were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand

month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, was full; yes, ourbrother, kin to us, belonging to our band.and if thou art hungry and poor. and wilt have money in thy pocket, then think upon the moon, ondiana, unto who(sic) thou w

BASIL VALENTINE TWELVE KEYS

a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valenti

BLACK WITCHCRAFT

the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions

BLAVATSKY H P ANTHROPOGENESIS

were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and sin, isis and diana, are all lunar gods or goddesses, called the fathers and mothers of our earth, which is subordinate to them. but these, in their turn, are subordinate to their "fathers" and "mothers- the latter interchangeable and varying with each nation- the gods and their planets, such as jupiter, saturn bel, brihaspati, etc (c "his breath gave life to the seven" refers as much to the sun, who gives life

erpretation of it- so celebrated in antiquity, plutarch tells us* as symbolical of brotherly devotion- namely, that it was an image borrowed from the spectacle of nature- is weak and inadequate to explain the secret meaning. besides the fact that the moon, with the greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as castor- and at the same time be identified with diana- ancient symbologists who held the sun, the king of all sidereal orbs, as the visible image of the highest deity, would not have personified it by pollux, a demi-god only[[footnote(s* pindar. nem. x, 60, dissen* schol. eurip "orestes" 463, dindorf. see decharme's "mythol" etc, p. 654* the monad is impersonal and a god per se, albeit unconscious on this plane. for, divorced from its third (of

ul and nothing more, whenever shown yielding to his lower passions- the jealous god, revengeful and cruel in its egotism or i-am-ness. hence, zeus is represented as a serpent- the intellectual tempter of man- which, nevertheless, begets in the course of[[footnote(s* herodotus and pausanias supposed that the cause of the condemnation was that aeschylus, adopting the theogony of the egyptians, made diana, the daughter of ceres, and not of latona (see aelian var. hist. i, v. c. xviii, tom. 1, p. 433 edition gronov) but aeschyius was initiated* sabasia was a periodical festival with mysteries enacted in honour of some gods, a variant on the mithraic mysteries. the whole evolution of the races was performed in them[[vol. 2, page] 420 the secret doctrine. cyclic evolution the "man-saviour" the s

e changed with every country, provided it remained a vessel, a symbolic navis or boat-shaped vehicle, and a container, symbolically, of germs or the germ of life. in india, it is the "golden" cow through which the candidate for brahminism has to pass if he desires to be a brahmin, and to become dwija("reborn a second time. the crescent-form argha of the greeks was the type of the queen of heaven- diana, or the moon. she was the great mother of all existences, as the sun was the father. the jews, previous to, as well as after their metamorphosis of jehovah into a male god, worshipped astoreth, which made isaiah declare "your new moons and feasts my soul hateth (i. 14; saying which, he was evidently unjust. astoreth and the new-moon (the crescent argha) festivals, had no worse significance a

rsonifying the seven sub-races of the fourth race and their seven branches (see apollodorus for this number- allegorizes the history of the two continents. the wrath of "the sons of god" or of "will and yoga" at seeing the steady degradation of the atlanteans was great (see "the sons of god and the sacred island; and the destruction of the "children of niobe" by the children of latona- apollo and diana, the deities of light, wisdom and purity, or the sun and moon astronomically, whose influence causes changes in the earth's axis, deluges and other cosmic cataclysms- is thus very clear* the fable about the[[footnote(s* so occult and mystic is one of the aspects of latona that she is made to reappear even in revelation (xii) as the woman clothed with the sun (apollo) and the moon (diana) und

BLAVATSKY H P COSMOGENESIS

rs. open me the tiaou, for osiris n. i will issue by day to do what i have to do amongst the living("book of the dead" ch. ii- i.e, to produce conceptions. osiris was "god manifest in generation" because the ancients knew, far better than the moderns, the real occult influences of the lunar body upon the mysteries of conception* later on, when the moon became connected with female goddesses- with diana, isis, artemis[[footnote(s* in the oldest systems we find the moon always male. thus soma is, with the hindus, a kind of sidereal don juan, a "king" and the father, albeit illegitimate, of buddha- wisdom, which relates to occult knowledge, a wisdom gathered through a thorough acquaintance with lunar mysteries including those of sexual generation (see "holy of holies* if instead of being taug

yet still the same, and warms, but not illumines. stands in closer relations to earth than any other sidereal orb. the sun is the giver of life to the whole planetary system; the moon is the giver of life to our globe; and the early races understood and knew it, even in their infancy. she is the queen and she is the king, and was king soma before she became transformed into phoebe and the chaste diana. she is pre-eminently the deity of the christians, through the mosaic and kabalistic jews, though the civilized world may have remained ignorant of the fact for long ages; in fact, ever since the[[footnote(s* with the egyptians it was the resurrection in rebirth after 3,000 years of purification, either in devachan or "the fields of bliss* such "frog-goddesses" may be seen at bulaq, in the c

aq" p. 146[[vol. 1, page] 387 a glance at the lunar myth. last initiated father of the church died, carrying with him into his grave the secrets of the pagan temples. for the "fathers- such as origen or clemens alexandrinus- the moon was jehovah's living symbol: the giver of life and the giver of death, the disposer of being- in our world. for, if artemis was luna in heaven, and, with the greeks, diana on earth, who presided over child-birth and life: with the egyptians, she was hekat (hecate) in hell, the goddess of death, who ruled over magic and enchantments. more than this: as the personified moon, whose phenomena are triadic, diana-hecate-luna is the three in one. for she is diva triformis, tergemina, triceps- three heads on one neck* like brahma-vishnu-siva. hence she is the prototyp

eries. the astronomical symbolism connected with it has already been given in section i. of "symbolism" and no one has better described it than mr. g. massey, in his lectures and in "the natural genesis" the eye of the cat, it is said, seems to follow the lunar phases in its growth and decline, and its orbs shine like two stars in the darkness of night. hence the mythological allegory which shows diana hiding under the shape of a cat in the moon, when, in company with other deities, she was seeking to[[footnote(s* the goddess[[trimorphos] in the statuary of alcamenes[[vol. 1, page] 388 the secret doctrine. escape the pursuit of typhon (vide the metamorphoses of ovid. the moon in egypt was both the "eye of horus" and the "eye of osiris" the sun. the same with the cynocephalus. the dog-heade

mple, and, as pointed out by various writers, in several old italian churches and even at notre dame de paris where they can be seen to this day. no symbol- the sun included- was more complex in its manifold meanings than the lunar symbol. the sex was, of course, dual. with some it was male, e.g, the hindu "king soma" and the chaldean sin; with other nations it was female, the beauteous goddesses diana-luna, i'lythia, lucina. in tauris, human victims were sacrificed to artemis, a form of the lunar goddess; the cretans called her dictynna, and the medes and persians anaitis, as shown by an inscription of koloe[[artemidi 'anaeiti. but, we are now concerned chiefly with the most chaste and pure of the virgin goddesses, luna-artemis, to whom pamphos was the first to give the surname of[[kallis

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

stians "the first-born (primogenitus) is indeed generated, i.e, begotten "genitum, non factum" and positively conceived and brought forth "virgo pariet" explains the latin church. thus, she drags down the noble spiritual ideal of the virgin mary to the earth, and, making her "of the earth earthy" degrades that ideal to the lowest of the anthropomorphic goddesses of the rabble. truly, neith, isis, diana, etc, etc, were each of them "a demiurgical goddess, at once visible and invisible, having her place in heaven, and helping to the generation of species- the moon, in short. her occult aspects and powers are numberless, and, in one of them, the moon becomes with[[footnote(s* his clear realization of it is, that the egyptians prophesied jehovah) and his incarnated redeemer (the good serpent

ing legend inscribed on her throne "the divine mother and lady, or queen of heaven; also "the morning star" and the "light of the sea (stella matutina and lux maris. all the lunar goddesses had a dual aspect- one divine, the other infernal. all were the virgin mothers of an immaculately born son- the sun. raoul rochetti shows the moon-goddess of the athenians- pallas, or cybele, minerva, or again diana- holding her child-son on the lap, invoked in her festivals as[[monogenes theou "the one mother of god" sitting on a lion, and surrounded by twelve personages; in whom the occultist recognises the twelve great gods, and the pious christian orientalist the apostles, or rather the grecian pagan prophecy thereof. they are both right, for the immaculate goddess of the latin church is a faithful

BOOK T

ess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the aegis of minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

of the goddess" as found in (a) gardnerian wicca and (b) saxon wicca "now g* had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the nether lands. the guardians of the portals challenged her 'strip off thy there can be surprises in discovering names used for the deities in different traditions. one very-strongly welsh tradition uses the name "diana" for the goddess and "pan" for the cod. diana, of course, was a roman goddess and pan was a greek god! their connection with the welsh must be one of the mysteries! figure 2.1 goddess: arada/arawhon 16/ buckland's complete book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are a

ble letters in a word (e.g. merry; boss) then one of the double letters would be reversed, giving the mirror image: with the single symbols for "th" and "ng, for example, you can write a five-letter word like "thing" with only three symbols: examples of names in runes: an interesting magickal monogram can be made up by superimposing one runic letter over another, for your craft name. for example "diana" would be it is always possible, also, to reverse a letter (any letter) so that the monogram will not be clumsy. the aim is to make it as simple as possible yet to incorporate all of the letters. practice with monograms. aim to get them down to the simplest sigil possible. one thing to remember in writing runes: do keep the characters upright. one reason (apart from just being incorrect to s

gle digit: 3+ 2= 5 then 5 is your birth number. note: be sure to include the "19" of the year (1956. there are still people alive who were born in the late 1800's and it won't be long before we are into the 2000's, so it is important. 2) find the name number of the name you have chosen. this is done by equating all the letters of the alphabet with the first nine numbers: suppose you like the name diana. using the above chart, d= 4,1= 9, a= 1, n= 5, and a= 1. therefore diana= 4+9+1+ 5+1= 20= 2.butyour birth number was 5. for your witch name you should aim for a name that matches your birth number. in the above example, you could do this by adding a "3" letter to diana: a c, l or u. so you could have, perhaps, dicana, dilana or dianau, all of which would then add up to 5. if you don't care f

uld then add up to 5. if you don't care for any of those, think again of another possible name and check it out. it may take a while to find a name, or choice of names, that you like and that are numerologically correct, but it is well worth it. perhaps the best method is to get an assortment of appropriate letters and keep rearranging them until you hit an attractive combination (from the above "diana" example, naudia might be a possibility. i will be looking more at numerology in lesson nine. why does the name have to match your birth number? because your birth number is unchanging. people can change their names, addresses, etc, but they cannot change their date of birth. by choosing a new name that matches that birth number, you are then aligning yourself with that same vibration; the v

e bask in the light of her love" all lower their arms. priest rises and kisses priestess, then kneels again. priest "lovely lady, you have been known by so many names to so many people *in paganism generally it is thought to be far more efficacious to speak "from the heart" rather than read a set prayer, parrot-fashion, from a book. 62/ buckland's complete book of witchcraft aphrodite, kerridwen, diana, ea, freya, gana, isis, and many more have been your names. yet do we know you and love you as.(name, and in that name do we adore you and worship you. with your lord by your side, do we give you due honor and invite you to join with us on this, your special night" priest stands and, with his athame or wand, if used draws a pentagram above the priestess's head. a covener rings the bell three

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nitiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies ar

wn deity images. there are many seite 32 wicca01.txt excellent sites on the internet, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have l

oon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, es

e and health, parents would pray to him to take away their children's illnesses and family sorrows. other sources have a female version, myesytsa, a lovely moon maiden who was the consort of dazhbog the sun god, and became mother of the stars. myesyats brings healing and family harmony. selene selene is the greek goddess specially associated with the full moon, sometimes forming a triplicity with diana and hecate, the twin sister of helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all r

hat these associations are too strong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric ab

higher source (see also the charge of the goddess and the charge of the god on pages 83 and 86. you can use it either for a specific purpose or for increasing your spiritual awareness seite 135 wicca01.txt and it can be used by both men and women. you may wish during this ritual to focus on a specific lunar goddess form in her full moon aspect. the most famous one still central to modern wicca is diana, roman goddess of the moon, the hunt and fertility. though, like her greek counterpart, artemis, she was worshipped originally as the maiden aspect of the moon, in time she came to represent the full moon also. sometimes the triple lunar goddess of modern wicca is represented by the classical deities, diana (the greek artemis, selene and hecate, being maiden, mother and wise woman or crone

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

uld have a turn- france. as britain ran down her manufacturing industry, london would become the money market of europe. heath further agreed to run down sterling and abolish the monarchy.64 (the barrage of bad publicity that has destabilised the royal family in recent years is designed to destroy the monarchy. who has been tapping their 'phone calls? the manipulators. prince charles and princess diana are being played off against each other by 'advisors. the target year for the end of the monarchy is 1999) edward heath (bil) and sir alec douglas hume (bil) signed on behalf of the uk, a treaty of accession to the treaty of rome and we were in the european spiders web. also accepted by mr heath at the time of britain's entry and by harold wilson and james callaghan during the 'renegotiation

DAVID ICKE CHILDREN OF THE MATRIX

as a serpent, snake, sphinx, or goddess covered in snakes.49 there are some people- myself among them- who believe that the face on the sphinx on the giza plateau is a woman and not a man as officially claimed. wherever the reptilian bloodlines have located, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semiramis, el, artemis, diana, and hecate. other atlantean/lemurian colonists were known as the pelasgians("peoples of the sea, the danaans, and the female amazons.50 the pelasgians worshipped the serpent moon goddess dana, later diana (artemis, and the atlantean goat god called pan. they first landed on the peloponnese in greece and settled in arcadia, according to ancient greek records. arcadia has always been a sacred

ace to the illuminati bloodlines and was apparently a name for atlantis. the danaans left atlantis to settle in asia minor (now turkey, greece, and the islands of the aegean. they are claimed by some authors to descend from the old testament tribe of dan, but so much in the bible is symbolic rather than literal or downright untrue. the name danaans derived from their serpent moon goddess, dana or diana. the danaans made the headquarters of their serpent-worshipping culture on the island of rhodes, a name that originates from a syrian word for serpent.51 rhodes was the home of the danaan brotherhood of initiates and magicians known as the telchines.52 the greek historian, diodorus, said these initiates had the ability to heal, change the weather, and "shape-shift" into any form. thousands o

ese carried the anunnaki reptilian bloodlines. the female amazons were another branch of the atlanteans and lemurians and myths say they came from a paradise called hesperides or hespera, a name for atlantis.56 they, too, followed the goddess athene or nieth and venerated her symbol, the double-headed axe. they founded shrines to the serpent goddess in many places, including the famous centre for diana worship at ephesus and other locations along the turkish coast. the "canaanites" also descended from atlantis/lemuria.57 mark amaru pinkham describes the migration of atlanteans to "canaan" in the return of the serpents of wisdom "one branch of these atlantides were the tyrrhenians, the people after whom the present tyrrhenian sea is named. the tyrrhenians eventually split in half to become

as "fortune, a reference to barati's legend as the goddess of fortune.36 they symbolised and described her in the same way the phoenicians did with barati and the british do with britannia. the egyptians had a goddess called brith, goddess of the waters, another version of barati, and the minoans (sumerian-egyptians) on crete knew her as brito- martis, who, in turn, is associated with the goddess diana or artemis, other versions of the same theme.37 all this information is one solution to the "mystery" of why all the major symbols of the british isles came from the middle and near east. for instance, the flags of england (cross of st george, scotland (cross of st andrew, ireland (cross of st patrick, as well as the ensigns of scandinavia, were all carried as standards of victory by the pho

ictions portray her holding a horseshoe-shaped tool used at that time to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those who say

his is the symbolic foundation of the merovingian bloodline so crucial to the illuminati. the merovingians founded the city of paris in the sixth century, which they named after prince paris, the son of king priam of troy. prince paris was one of the figures in the trojan war story, which the merovingians knew their bloodline had been involved in. the merovingians were committed to the worship of diana, one of the great goddess figures of the ancient world who was also known as artemis. this was the same goddess worshipped in atlantis. the city of troy, in asia minor, now turkey, is in the same region as ephesus, a place i have visited, which was the blood brothers 81 centre of artemis (diana) worship. the merovingians founded paris on major vortex points on the earth's energy grid and bui

ed in atlantis. the city of troy, in asia minor, now turkey, is in the same region as ephesus, a place i have visited, which was the blood brothers 81 centre of artemis (diana) worship. the merovingians founded paris on major vortex points on the earth's energy grid and built underground chambers outside the original settlement to harness that energy in their rituals and sacrifices to the goddess diana. that very site is still an underground chamber. it is called the pont de l'alma tunnel where princess diana, named after the goddess, was murdered on sunday, august 31st, 1997. the goddess diana was symbolically a "moon goddess" and the name pont de l'alma means "bridge or passage of the moon goddess. i tell the story of diana's assassination in great detail in the biggest secret,27 where y

103bc. this later became known as lugdunnum and today it is called london. this story was told by the 12th century chronicler, geoffrey of monmouth, and confirmed by the research of l.a. waddell, as outlined in his books. offshoots of the merovingian line left northern france and belgium for scotland in the 12th century to become famous "scottish" aristocratic families, some of whom were princess diana's ancestors. this is one reason why scotland is so important to the illuminati and why we have the biggest secret society in the world called the scottish rite of freemasonry. the house of windsor, who were most certainly involved in the ritual murder of diana, descend from the merovingians. the three-pointed fleur-de-lis (formerly the trident of atlantis and lemuria) became the symbol of th

powers (what the nazis called the "vril" or "serpent" power) and the merovingians were known as sorcerer kings" because of these abilities. some of the more amazing of these powers we shall discuss later. keep the seat belt on for that one. these guys and gals don't interbreed because they fancy each other- there is a greater purpose and one on which their whole plan depends. the windsors wanted diana's genes for figure 15: the three points of the fleur-de-lis, a widely used symbol of the merovingian-reptilian bloodline 82 children of the matrix their own purposes because she carried a strong dna connection to the nordics, and the reptilian hybrids need to infuse their bloodlines with that from time to time and therefore you have their obsession with blond-haired, blue-eyed, people. once

: the three points of the fleur-de-lis, a widely used symbol of the merovingian-reptilian bloodline 82 children of the matrix their own purposes because she carried a strong dna connection to the nordics, and the reptilian hybrids need to infuse their bloodlines with that from time to time and therefore you have their obsession with blond-haired, blue-eyed, people. once the offspring were born of diana's union with prince charles she was surplus to requirements and ritually removed. christine fitzgerald, her closest confidante on esoteric matters for nine years, told me that diana called herself the "windsors' brood mare" because she had realised the game. now with diana gone, and having fulfilled his bloodline duty, prince charles can be seen openly with the woman he was secretly with thr

decades before william's arrival, london had been devastated by fire, the great fire of london in 1666 (666 is an illuminati-satanic code) and this allowed a whole new city to be built by high initiates of the illuminati. these included, most notably, sir christopher wren, who designed st paul's cathedral at the top of ludgate hill. st paul's was built on an ancient site of worship to the goddess diana and this where princess diana was married to prince charles (incidentally, wren's title of "sir, an honour awarded to this day by the queen and the british government, often for services rendered, comes from an ancient reptilian snake-goddess called sir and relates to one of the anunnaki) the new city of london was built after the fire in the knowledge that it was to become a major global ce

tres. glastonbury tor (hill or mound) was located in the isle of avalon and avalon means "island of the immortals- a name that is common to many of these "serpent" centres. the island of iona off the scottish coast was formerly known as innis nan druidhneah or "island of the druids. the arch druids were indicated by the seven "serpent eggs" displayed on their breasts.54 the goddess artemis (dana, diana) was also depicted with eggs on her chest. was the legend of the mythical st patrick chasing the snakes out of ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of serpent symbol

DAVID ICKE THE BIGGEST SECRET

of bloodlineswhich control the world today and reveal the true nature of the global agenda. and iwould emphasise that i am exposing an agenda, not a conspiracy as such. the conspiracycomes in manipulating people and events to ensure the agenda is introduced. theseconspiracies take three main forms: conspiring to remove people and organisations thatare a threat to the agenda (the assassination of diana, princess of wales; conspiring toput people into positions of power who will make the agenda happen (george bush,henry kissinger, tony blair, et at; and conspiring to create events which will make thepublic demand the agenda is introduced through problem-reaction-solution (wars,terrorist bombs, economic collapses. in this way all these apparently unconnected eventsand manipulations become as

, also known as ninti (lady life) because of herexpertise in medicine. she was later referred to as mammi, from which comes mamaand mother. ninkharsag is symbolised in mesopotamian depictions by a tool used to cutthe umbilical cord. it is shaped like a horseshoe and was used in ancient times. she alsobecame the mother goddess of a stream of religions under names like queen semiramis,isis, barati, diana, mary and many others, which emerged from the legends of this allover the world. she is often depicted as a pregnant woman. the texts say of theanunnaki leadership:they summoned and asked the goddess,the midwife of the gods, the wise birthgiver (saying),t o a creature give life, create workers!create a primitive worker, that he may bear the yoke!let him bear the yoke assigned by enlil,let th

ic field which transmitted tothe dna of the lizard-people and aligned the cell structure to the reptilian geneticblueprint. the more reptilian genes a person carries the easier it is for thiscommunication, or rather control, to take place. and the ones with the cell structuremost aligned to the reptilian blueprint are the elite families that run the world to thisday. it is not without reason that diana, princess of wales used to call the windsors thelizards and the reptiles and said in all seriousness: theyre not human. this wastold to me by a close confidant of diana for nine years whom i quote at length later inthe book.at the end of that 15 days of meeting person after person telling me the same story ofseeing humans become reptiles, i was sitting in the speakers room at a whole life ex

a is saidto be the centre for the eastern sector and i remember thinking some years ago how thedesign of denver and atlanta airports were so similar- now i know why.colorado is a major centre for the new world order and the queen of england,under another name, has been buying up land there. as you will see later, the britishroyal family are massively involved in this story and so is the murder of diana,princess of wales. one of christophers main contacts was a guy called phil schneider,the son of a german u-boat commander in world war ii, who was commissioned tobuild a number of deep underground bases in the united states. i saw some of hislectures on video when he began to speak out publicly about the underground networkof bases, cities and tunnels throughout the united states. he later d

nd galloway region, to be phoenician-hittite and dedicated to their sun god,bel or bil. the classic british symbol of britannia comes from the phoenician goddess,barati. look at how the phoenicians depicted barati and how the british depictbritannia in figure 12! one of the major centres of the aryan-hittite-phoenicians wascilicia in asia minor and here barati was worshipped as perathea and later diana. sodiana and britannia originatefrom the same source. baratiwas the queen/goddess figure ofthe phoenicians as barat was thegod/king. these are possiblynames for the babylonian deitiesnimrod and semiramis. theroyal elite clan of the aryanswere (are) called the barats andthis is why you find the termbarat or brihat in the ancientindian culture as you do withbritain and british (barat-ainand ba

he force behind egypt. birth was described by a babylonianemperor about 680 bc as a phoenician god across the sea38 in crete, anotherphoenician centre under the title minoan, their goddess was brito-martis. she was aphoenician goddess according to greek and roman legend (barati in other words) andthe divine daughter of phoenix, the king of phoenicia. brito-martis became identifiedwith the goddess diana, a major deity of the ancient world, and like her she was armedfor the hunt. as earl spencer made a point of emphasising at the funeral of his sisterdiana, princess of wales, she was named after the ancient goddess of hunting.the early british kings called themselves and their race the catti and this appearson their coins. the aryan hittites of asia minor and syria-phoenicia called themselve

tten by the pisos, but in luke, theone piso wrote with pliny, pilate suddenly acquires the name, pontius. luke was writtenin the very years that pliny began to visit pontus.14 plinys letters, written under his ownname, say that justus piso was in bithynia in the years 96 and 98 using the name, tulliusjustus, and that the pisos also located in ephesus, the home of the cult and temple to thegoddess diana, another version of isis, semiramis, barati, ad infinitum. as they108travelled they claimed to be apostles and bishops, the successors to their inventions,peter and paul. they claimed to be ignatius (pliny, justinus (justus, clement of rome(julius, polycarp (proculus, and papias (julianus, son of justus).15 by this time, apiso, pompeia plotina (real name claudia phoebe, was the wife of the r

to the reptile-aryan secret societies the term, mother of god, is symbolic ofisis, the virgin mother of the egyptian son of god, horus, and the wife of the sun god,osiris, in egyptian legend. isis, in turn, is another name for queen semiramis, as innimrod-semiramis-tammuz. isis/semiramis is also known by a stream of other namesin the various regions, cultures and countries. these include barati, diana, rhea,minerva, aphrodite, v enus, hecate, juno, ceres, luna and many, many others. it is saidthat they are symbolic of the moon, the female energy in its various forms. theheadquarters of the grand mother lodge of english freemasonry (grand mother =semiramis/isis) is based in great queen street in london (great queen= semiramis/isis. in the end all the names were inspired by ninkharsag, the

financialdistrict down to the houses of parliament and buckingham palace. this is the land fromwhich the world is currently controlled, at least at the operational level, together with parisand the v atican. and paris was the other dual-headquarters for the knights templar. that137city also has a 3,200 year old egyptian obelisk at a key point in its street plan, the placede la concorde. princess diana passed that obelisk in the mercedes literally a minutebefore it crashed in the pont de lalma tunnel in 1997.by the middle of the 12th century the templars were second only to the romanchurch for wealth and influence. they had their own fleet of ships (on which they flewthe skull and bones flag, and their financial centres in london and paris were, in effect,the start of the modern banking sy

1130 and 1250. the gothic style can beshown to have originated with the aryan race in the middle-near east. the gothiccathedrals which were funded and designed by the templars included westminsterabbey, york minster in northern england, chartres in france not far from paris, andnotre dame in paris itself. notre dame (our lady: isis/semiramis/ninkharsag) wasbuilt on a site dedicated to the goddess diana, and chartres was placed on an ancientsacred site which once attracted druids from all over europe. the famous chapel ofkings college, cambridge which was based upon the cabalistic tree of life symbol,was described as one of the last great gothic structures built in britain.3 its design wasapparently inspired by the 14th century cathedral at albi in the languedoc in southernfrance, one of th

he spartans were offshoots of the same aryan and reptile-aryan peoples. themerovingians established the city of paris on a major vortex point and used anunderground chamber there for their rituals, including human sacrifice to the goddessdiana. here, kings in dispute over property would settle the issue in combat. meroveus,the founder of the merovingian dynasty, followed the pagan goddess cult of diana,another symbol for isis/semiramis. this is not surprising because the centre for dianaworship was at ephesus in asia minor, not far from the alleged site of troy. the locationof the ancient underground chamber in paris where the merovingians worshipped andsacrificed to the goddess diana is now called the pont and place de lialma and it is still,by design, an underground chamber. on the site

urprising because the centre for dianaworship was at ephesus in asia minor, not far from the alleged site of troy. the locationof the ancient underground chamber in paris where the merovingians worshipped andsacrificed to the goddess diana is now called the pont and place de lialma and it is still,by design, an underground chamber. on the site today is a road tunnel and it was herethat the car of diana, princess of wales, crashed in the early morning of sunday, august31st 1997. another offshoot of the scythian-sicambrian franks-merovingian bloodlineemigrated from northern france and belgium in the 12th century to become the famousscottish families and some of these were the ancestors of diana, princess of wales.the merovingian king, clovis, had the iris, or fleur-de-lis, as his royal emble

DEMONIC BIBLE

ich paranormal events suggested. he realized that parapsychologists would never find the scientific and rational explanation they sought since they had blinded themselves to the mystic and spiritual reality which was the cause of the very events these researchers witnessed. at the age of fourteen, he turned his attention to mythology and folklore and has said that he fell in love with the goddess diana of greek mythology. his fascination with mythology quickly combined with his belief in the supernatural and drew him into the study of witchcraft and magic. where parapsychology sought a rational explanation for occult phenomena, magic offered an answer. as sixteen, he read the satanic bible by anton lavey. like many others who have been influenced by satanism, he did not become a satanist b

. the high priest performs the rituals to cross the gates of hell and become the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then initiates the high priestess so that she becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the other priests and priestesses are then initiated by the high priest or high priestess (as appropriate) and become the manifestations of various devils and dark gods. members of the congregation are then initiated either by a priest, a priestess, the high priest, the high priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory ri

DION FORTUNE MYSTICAL QABALA

equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation

must be set free; this is the spiritual significance of the processes of excretion, putrefaction, and decomposition, 17. the svadisthana chakra, the six-petalled lotus, at the base of the generative organs, is assigned by general fuller to yesod. this agrees with the western tradition, which assigns yesod to the reproductive organs of the divine man; its astrological correspondence with the moon, diana-hecate, also agrees with this attribution. crowley, though assigning yesod to the phallus in column xxi of "777" assigns the svadisthana lotus to hod, mercury. it is difficult to understand this attribution, and as he does not give his authority, i consider it better to adhere to the principle of referring the levels of consciousness to the central pillar. 18. tiphareth, by universal consent

" it is for this reason that a hard and fast attribution of the gods of other pantheons to the different sephiroth is impracticable. aspects of isis are to be found in binah, netzach, yesod, and malkuth. aspects of osiris are to be found in chokmah, chesed, and tiphareth. this comes out clearly in greek mythology, wherein the different gods and goddesses are given descnptive titles. for instance, diana, the moon-goddess, the virgin huntress, was worshipped at ephesus as the many-breasted; venus, the goddess of female beauty and of love, had a temple where she was worshipped as the bearded venus. these things teach us some important truths. they teach us to look for the principle behind the multiform manifestation, and to realise that it assumes different forms on different levels. life is

n, as we shall see presently, in malkuth. this indicates clearly that in these sephiroth belonging to the lower levels of the tree we must very definitely recognise a form and force side in each one. this comes out very clearly in both yesod and malkuth, to which both gods and goddesses have to be assigned. 23. yesod is essentially the sphere of the moon, and as such comes under the presidency of diana, the moon-goddess of the greeks. now diana was primarily a chaste goddess, ever-virgin, and when the over-presumptive actaeon annoyed [page 262] her he was torn to pieces by his own hunting-hounds. diana, however, was represented at ephesus as the many-breasted, and regarded as a fertility goddess. moreover, isis is also a lunar goddess, as indicated by the lunar crescent upon her brow, whic

athor becomes the cow-horns, the cow being among all peoples the especial symbol of maternity. in the qabalistic symbolism, the generative organs are assigned to yesod. 24. all this is very puzzling at first sight, for the symbols appear to be mutually exclusive. carried a step further, however, we begin to find connecting links between the ideas. 25. the moon has three goddesses assigned to her, diana, selene or luna, and hecate, the latter being the goddess of witchcraft and enchantments, and also presiding over child-birth. 26. there is also a very important moon-god, none otber than thoth himself, lord of magic. so then, when we find hecate in greece and thoth in egypt both assigned to the moon, we cannot fail to recognise the importance of the moon in matters magical. what thert is th

pt both assigned to the moon, we cannot fail to recognise the importance of the moon in matters magical. what thert is the key to the magical moon, who is sometimes a virgin goddess and sometimes a fertility godders? 27. the answer is not very far to seek. it is to be found in the rhythmical nature of the moon, and, in fact, in the rhythmical nature of sex-life in the female. there are times when diana is many-breasted; there are times when her hounds tear the intruder to pieces. 28. in dealing with the rhythms of luna we are dealing with etheric, not physical, conditions. the magnetism of living creatures waxes and wanes with a definite tide. jt is mystical qabala page 179 a thing that is not difficult to observe when one knows what to look for. it shows itself most clearly in relations b

out this story; you may not know what it means, if you are looking in the right direction, the direction whence light arises; and in proportion as you are able to receive it, light will flow into your soul if you contemplate these ideas. it is probable to the point of certainty that the illumination given in the mysteries included the elucidation of the metaphysics of these myths. 61. persephone, diana, aphrodite, hera, all exchange their symbols, functions, characteristics, and even subordinate titles in a bewildering manner in greek myths and art. likewise do priapos, pan, apollo, and zeus. the best we can say of them is that all the goddesses are great mothers and all the gods are givers of life; the difference between them lying not in function but in he level upon which they function

conscious. 68. this comes out clearly in the greek myths, wherein we find such positive eart forces as pan, who, by virtue of his goat-symbolism, cannot be assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplicity. pan represents the positive magnetism of the earth uprushing in its return to the all-father. ceres, on the other hand, or many-breasted diana, who are both very earthly venuses and far from virgin, represent the final earthmg of the heavenly force in dense matter. hera, who has been called the celestial venus or heavenly aphrodite, represents the return of the uprushing earth-force to heaven, and is eatth-positive on a celestial level. 69. these are things difficult to elucidate to those who have not seen the sun at midnight. they

DION FORTUNE PSYCHIC SELF DEFENSE

f black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the following results. nothing at all was discerned with regard to mrs. c. she was merely what lawyers call an accessory after the fact. but the psychic trail of mr. c. was

ion, would be readily explained. also her breakdown, which followed immediately upon their deaths. the fact that mr. cs first wife died of cancer of the womb does not in itself call for remark, but it is a curious thing that he should lose his second wife from the same disease. cancer is not as common as all that, and in any case, there are many available sites beside the womb. on the other hand, diana, one of the aspects of luna, of whom hecate, the goddess of witches, was another, presides over the female reproductive organs. the illness of mrs. c. began to show itself soon after miss x. was excluded from the house. finally, what shall we say concerning the deaths of the three people most intimately associated with miss x. within a short time of each other, and her immediate break down?

of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. we have already noted that the qlippoth of the sphere of luna are called the obscene ones. hence it is that when the unstable soul advances by the path of saturn that bridges the astral and enters the sphere of luna, he touches her hecate aspect and finds himself en rappart with the gamaliel, the

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of tomorrow (1958.62) and as administrative secretary of the parapsychology foundation, new york. sources: angoff, allan. eileen garrett and the world beyond the senses. new york: william morrow, 1974. angoff, allan, ed. parapsychology and the sciences. new york: parapsychology foundation, 1972. parapsychology today: a geographic view. new york: parapsychology foundation, 1971. angoff, allan, and diana barth, eds. parapsychology and anthropology. new york: parapsychology foundation, 1973. angoff, allan, and betty shapin, eds. proceedings of an international conference: a century of psychical research. new york: parapsychology foundation, 1971. angstadt, l(aura) jean (1931) parapsychologist who has conducted experiments on teachers and pupils in esp. she was born april 10, 1931, in carlisle

e english translation of robert turner (sloane manuscript 3648, british library, london, published by him in 1657. artemisian order the artemisian order is a feminist neo-pagan group founded in the 1990s by oriethyia, a feminist poet. it is a clan of sisterhood and society of women who protect one another while serving nature. formally identified with dianic wicca (centered upon the roman goddess diana, oriethyia found herself drawn more to the greek equivalent, artemis, and decided to start a new wiccan group with artemis at the center. like all feminist wicca, artemisian faith affirms the female image of deity, which stands in sharp contrast to the primarily male image with which oriethyia had been raised. unlike most wiccan traditions, she saw no need to balance male-female energies by

sonry were widely discussed. it was first thought to be the work of dr. charles hacks, who contributed a preface entitled revelations of an occultist. hacks was a real, although shadowy, figure. the book was later revealed to be the work of journalist and editor gabriel jogand-pages, also known as leo taxil, who confessed to fabricating the book as an anti-freemasonry, anticlerical hoax (see also diana vaughan) sources: bataille, dr [gabriel jogand-pages. le diable au xix. siecle. paris, 1892. batcheldor, kenneth j (1921.1988) british psychical researcher who specialized in the study of psychokinesis, or pk (the ability to move objects by means of mental concentration. he made a great contribution to identifying the conditions under which such phenomena are most likely to occur. before his

: mills& boon, 1912. spook stories. london: hutchinson, 1928. visible and invisible. london: hutchinson, 1923. masters, brian. the life of e. f. benson. london, pimlico, 1991. bensozia according to dom jacques martin (1684.1751) in his religion de gaulois (1727, bensozia was chief deviless of a certain witchcraft sabbat held in france in the twelfth and thirteenth centuries. she was, he says, the diana of the ancient gauls and was also called nocticula, herodias, and the moon. one finds in the fourteenth-century manuscripts of the church at couserans that women were said to go on horseback to the nocturnal revelries of bensozia. all of them were forced to inscribe their names in a sabbatic catalog along with those of the sorcerers proper, and after this ceremony they believed themselves to

le (1896) included the claim that in march 1881 his hero, dr. hacks, in whom his own personality is but thinly disguised, visited charleston, where he met pike, mackey, and other satanists. mackey was supposed to have shown him his arcula mystica, in appearance like a liqueur stand, but in reality a diabolical telephone, operated like the urim and thummim. these revelations were supported by miss diana vaughan, once a palladist, grand mistress of the temple and grand inspectress of the palladium, who later converted to roman catholicism. in memoirs of an ex-palladist (1895) she gives a colorful and exhaustive account of her dealings with the satanists of charleston. she claimed to be descended from the alchemist thomas vaughan, and recounted her adventures with lucifer. it was later disclo

charleston. she claimed to be descended from the alchemist thomas vaughan, and recounted her adventures with lucifer. it was later disclosed that all the revelations of dr. bataille were an elaborate invention of the french journalist gabriel jogand-pages. jogand-pages also embroidered his inventions by writing under the pseudonym leo taxil and also wrote the detailed confessions of the fictional diana vaughan. this elaborate and mischievous hoax both deceived the roman catholic church and embarrassed the freemasons. it also confused the issue so far as nineteenth- and earlytwentieth- century devil worship revivals were concerned. as with other hoaxes of a literary nature, this one came back to life as people in the late twentieth century rediscovered jogand- pages s books and, in their ig

et la magie. paris, 1895. gerber, h. leo taxil s palladismus-roman. oder die enthullungen dr. battaille s, margiotta s and miss vaughan s uber freimaureri kritisch beleuchtet. berlin, 1897. huysmans, j. k. la-bas. 1891. translated as down there: a study in satanism. new hyde park, n.y: university books, 1958. lavey, anton szander. the satanic bible. new york: avon, 1964. lea, h. c. leo taxil and diana vaughan. paris, 1901. margiotta, d. souvenirs d un trente-troisieme. adriano lemmi, chef supreme des francsmacons. paris, 1896. papus [g. encausse. le diable et l occultisme. paris, 1895. rhodes, h. t. f. the satanic mass. london, 1954. vaughan, diana [gabriel jogand-pages. memoire d une ex- palladiste. paris, 1895. waite, arthur e. devil worship in france. london, 1896. devon, witchcraft in

a german picture, night. dukes, sir paul (1889.1967) british author, secret agent, and pioneer of yoga in western countries, dukes was born in 1889. he was educated at caterham school, england, and petrograd conservative, russia. dukes was always seeking and affirming a higher purpose in life than everyday existence. his first marriage, in 1922, was to margaret rutherford; his second, in 1959, to diana fitzgerald. as a young man he took a position as a language teacher in riga, latvia. he later moved to st. petersburg, where he was a secret agent in prerevolutionary russia. in 1913 he spent a season in the russian province of tula, acting as a tutor, and briefly claimed an ability for psychic healing. after world war i, in 1921 he became a special correspondent of the times newspaper in ea

ratively recently, those who were suspected of wrongdoing were required to prove their guilt or innocence by walking over red-hot iron. if they escaped unharmed their innocence was proved beyond a doubt. in the great hindu religious epic the ramayana, after sita, wife of rama, has been rescued from the demon ravana, sita proves her purity by the fire ordeal. the priestesses of cappodocian goddess diana parasya walked barefoot on red-hot coals, attributing their invulnerability to the powers of the divinity. in europe, trial by fire was of two kinds.traversing the flames, or undergoing the ordeal of hot iron. the latter comprised carrying red-hot irons in the hand, walking over iron bars or glowing ploughshares, and thrusting the hand into a red-hot gauntlet. an early instance of the former

briel jogand-pages, writing under the name leo taxil, perpetrated an extraordinary and prolonged hoax in which he claimed to have exposed a satanist activity within freemasonry. the motive appears to have been to embarrass the roman catholic church, but it also added to traditional church prejudices against freemasonry and caused much trouble for masons. the plot involved the claim that a certain diana vaughan, claimed to have been a high priestess of satanic freemasonry and dedicated to overthrowing christianity and winning the world for satanism, had been converted to the roman catholic faith. the memoirs of diana vaughan, written by jogand, were read by pope leo xiii, and jogand himself was received in private audience by the pope, and an anti-masonic congress was summoned in 1887 at tr

ic freemasonry and dedicated to overthrowing christianity and winning the world for satanism, had been converted to the roman catholic faith. the memoirs of diana vaughan, written by jogand, were read by pope leo xiii, and jogand himself was received in private audience by the pope, and an anti-masonic congress was summoned in 1887 at trent. on easter monday 1897, at a press conference to present diana vaughan, jogand confessed to his conspiracy and the details of his complex hoax are now generally known. but, great damage had already been done to relations between roman catholics and freemasons. in 1917 the church declared that anyone who joined a masonic lodge was automatically excommunicated. the masonic worldview the freemasons instituted an initiatory degree system by which members we

in 1959 the synod of the catholic apostolic church named him primate of all the americas. sources: haas, george c. o. the key to enrichment of life. n.p, 1949. the new orientation of science. is 23 (1960. ward, gary. independent bishops: an international directory. detroit: apogee books, 1990. habondia (or habundia) the queen of the witches, presiding over the sabbat. she was also identified with diana or herodias. she was referred to as habonde in the thirteenth-century poem le roman de la rose. in his work tableau de l inconstance des mauvais anges (description of the inconstancy of evil angels, 1612, the demonologist pierre de lancre refers to habondia rather sweepingly as queen of the fairies, witches, harpies, furies; and ghosts of the wicked. hades greek god of the underworld and of

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ique, and uomini e idee. mackey, albert gallatin (1807.1881) american authority on freemasonry and editor of numerous books on the subject, including encyclopedia of freemasonry (1874. mackey was born in charleston, south carolina, on march 12, 1807. he was a disciple of the great nineteenthcentury masonic leader albert pike (1809.1891, one of those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest writers to throw doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in fran

896) presumed author of souvenirs d un trente-troisieme: adriano lemmi, chef supreme des francs-macons (1896) and le palladisme: culte de satan-lucifer dans les triangles maconniques (1895, which violently impeached the masonic grand master lemmi of the crimes of devil worship and sorcery. these statements were amply proved to be without foundation. it transpired that these books were part of the diana vaughan conspiracy of gabriel jogand-pages( leo taxil, designed to embarrass the roman catholic church and freemasonry. sources: stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. mariapovch povch was a village in northeastern hungary and the place of origin of one of the more notable weeping icons of the virgin mary revered among eastern rite roman catholic christians. the

ng to the historia de omnibus gothorum sueonumque regibus of j. magnus (1554, where he stated that valender, the son of suercher, succeeded to the throne of his father, who was suffocated by a demon in his sleep, of that kind which by the scribes is called mara. others we suppose germans, continued keysler, call it hanon tramp. the french peasantry called it dianus which is a corruption either of diana or of daezmonium meridianum for it seems there is a belief which keysler thought might not improbably be derived from a false interpretation of an expression in the 91st psalm( the destruction that wasteth at noonday) that persons are most exposed to such attacks at that time and therefore women in childbed are then never left alone. but though the daezmonium meridianum is often used for the

notebook, handed it to the pythoness before she ascended the tripod. the inquisitor and the priestess wore laurel crowns. originally the oracle spoke only on the seventh day of the month byssus. this was regarded as the birthday of apollo and was called polypthonus. according to diodorus, virginity was originally a prerequisite in the pythoness, due to the purity of that state and its relation to diana; moreover, virgins were thought better adapted than other women to keep oracular mysteries secret and inviolate. but after an accident had occurred to one of the pythonesses, the guardians of the temple permitted no one to fulfil the duties of the office until she had attained the age of 50. the oracle of dodona another celebrated oracle, that of jupiter, was at dodona in epirus, greece (fro

jupiter ammon, the other to greece. there she had a temple built at the foot of an oak in honor of jupiter, whose priestess she had been in thebes. herodotus added that this priestess was called a dove, because her language could not be understood. the dodonic and african oracles were probably connected. herodotus stated that the manner of prophecy in dodona was the same as that in thebes, egypt. diana was worshiped in dodona in conjunction with zeus, and a female figure was associated with amun in the libyan ammonium. according to some authors, there was an intoxicating spring at dodona and later other materials were employed to produce the prophetic spirit. several copper bowls and bells were placed on a column beside the statute of a boy. when the wind blew a chain attached to a rod or

nging to the hieron of trophonius in its original state, except the narrow entrance to the temple was filled with rubbish. the turkish governor was afraid of civil unrest if he gave permission to clean the aperture. in modern times, the waters of lethe and mnemosyne are used for the wash of lebadaea. the oracles of delos and branchus the oracle of delos was derived from the nativity of apollo and diana in that island. at dindyma, or didyma, near miletus, apollo presided over the oracle of the branchidae, so called from either one of his sons or of his favorites branchus of thessaly, whom he instructed in soothsaying while alive and canonized after death. the responses were given by a priestess who bathed and fasted for three days before consultation, then sat upon an axle or bar, with a ch

n gods tells its tale of the race that conceived it. there are prehistoric nature deities, borrowed from indigenous tribes; gods of the sabines, from whom the young colony stole its wives; gods of the etruscans, and of the egyptians, greeks, and persians. the temple of jupiter on the capitol contained the altar of an ancient deity, a stone-god, terminus, the spirit of boundaries. in the temple of diana of the grove, a fountain nymph was worshiped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular supernaturalism when he told of a country road where one might meet an altar wreathed with flowers, a ca

a slave to a turf of distant estate. knotting and twisting of thread was injurious, so that women must never pass by cornfields twisting their spindles. a strange sympathy existed between the trees and humankind, and great honor was paid to the sacred trees of rome. on the oak tree of jupiter, the triumphant general hung the shield and arms of his fallen foe, while the hedges about the temple of diana at nemi were covered with votive offerings. the trees also harbored the spirits of the dead, who came forth as dreams to the souls of men. pliny the elder stated in this matter: trees have a soul since nothing on earth lives without one. they are the temples of spirits and the simple countryside dedicates still a noble tree to some god. the various kinds of trees are sacred to their protecti

al leaders were former spiritist mediums who ufo magazine new bulletin encyclopedia of occultism& parapsychology. 5th ed. 1602 became known for receiving spirits of caboclos, brazilian indians, and pretos velhos, former african slaves. umbanda s stronghold is rio de janeiro and the surrounding area in the south of brazil. worship is lively with much clapping, singing, and dancing. sources: brown, diana degroat. umbanda: religion and politics in urban brazil. ann arbor, mich: umi press, 1986. hess, david j. samba in the night: spiritism in brazil. new york: columbia university press, 1994. st. clair, david. drum and candle. garden city, n.y: doubleday; london: macdonald, 1971. ummo hoax ummo is a planet that reputedly circles the star iumma located some 14.6 light-years from earth. knowledg

ork: paragon house, 1991. vaughan. alan. the edge of tomorrow. new york: coward, mcgann, 1982. incredible coincidence: the baffling world of synchronicity. new york: lippencott, 1979. patterns of prophecy. new york: hawthorn books, 1973. ullman, montague, stanley krippner, and alan vaughan. dream telepathy. n.p, 1973. vaughan, alan, and james bolem. psychics. new york: harper& row, 1972. vaughan, diana the mythical figure in a famous nineteenth-century occult hoax initiated by leo taxil, pseudonym of gabriel jogand- pages, a french journalist. from 1885 to 1886, taxil published a sensational story that one branch of freemasonry was following a form of devil-worship called palladianism, of which diana vaughan was the high priestess. allegedly, she was the descendent of the seventeenth-centu

branch of freemasonry was following a form of devil-worship called palladianism, of which diana vaughan was the high priestess. allegedly, she was the descendent of the seventeenth-century alchemist thomas vaughan. these revelations synchronized with roman catholic opposition to freemasonry (based upon their support of democratic trends in nineteenth-century europe) and were profitable for taxil. diana vaughan was supposed to have repented to her satanist background and embraced the catholic church. her memoirs were read with satisfaction by the pope himself. an announcement appeared that she would appear at a press conference on easter monday 1897. instead, taxil appeared and calmly revealed his hoax, stating that he was merely anxious to see how far he could dupe the church. news of this

e protection. in britain, the hoax was exposed by occult scholar arthur edward waite in his book devil worship in france (1896. sources: waite, arthur edward. devil worship in france; or, the question of lucifer: a record of things seen and heard in the secret societies according to the evidence of initiates. london, george redway, 1896. encyclopedia of occultism& parapsychology. 5th ed. vaughan, diana 1629 vaughan, thomas (1622.1666) british alchemist and poet, who wrote under the pseudonym eugenius philalethes. he was born april 17, 1622, at newton, breconshire, the younger twin brother of poet henry vaughan. he matriculated at oxford and entered jesus college, oxford university, becoming a fellow of his college. in 1640, at the age of eighteen, he received the living [i.e, the income as

FAUST

s impious blood. shield, helmet, spear- how profit these? what use to dwarfs the heron feather? how ant and dactyl hide together! the host now wavers, breaks, and flees. anaxagoras [after a pause, solemnly. if till now subterranean i praised, in this case be my prayer to heaven raised. o thou on high, the same eternally, in name and form threefold supernally, by all my people s woe i cry to thee, diana, luna, hecate! thou breast-expanding one, most deeply pensive one, thou peaceful seeming one, mighty intensive one, break from the glooms of thy dark chasm clear, and without magic let thine ancient might appear! pause. am i too quickly heard? hath my prayer to yonder sphere the ordered course of nature stirred? and greater, ever greater, draweth near the goddess throne, her full-orbed spher

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

works on magic memory. they reveal him as already a magician before he came to england. the de umbris idearum, published at paris in 1582, is dedicated to henri iii. the dedication is preceded and followed by poems warning readers of the difficulty of the work which they are about to study, the entrance to which is rough and hard but it promises a great reward. it may be compared to the statue of diana at chios which showed a weeping face to those entering the temple but a smiling face to those going out.1 or to the riddle of pythagoras on bicornis, one side rough and unwelcoming, the other leading to better things. this face and this riddle now seem hard, but those who immerse themselves in the depths of these shadows will find something to their advantage. a poem attributed to merlin's w

nature, to receive those benefits which they desired from her. for, as she gives fish to the sea and rivers, deserts to wild animals, metals to the mines, fruits to the trees, so they give certain lots, virtues, fortunes and impressions to certain parts of certain animals, beasts, and plants. hence the divinity in the sea was called neptune, in the sun, apollo, in the earth ceres, in the deserts, diana, and diversely in all other species which, like diverse ideas, were diverse divinities in nature, all of 213 giordano bruno in england: the hermetic reform which referred to one deity of deities and fountain of the ideas above nature.1 what is giordano bruno doing here? it is quite simple. he is taking renaissance magic back to its pagan source, abandoning the feeble efforts of ficino to do

neration taking place in the cosmological setting can now be recognised as undoubtedly hermetic in origin. the names of the gods who attend the reforming council and conduct the reform of the heavens are nowhere listed, but we know who they are from the names of the speakers in the deliberations of the council. summoned by jupiter, the council was attended by apollo, mercury, saturn, mars, venus, diana. these are, of course, the planetary gods, with sol and luna under their olympian names. others present were juno, minerva, neptune, and isis, the latter being a very prominent speaker. in the dedication to sidney, bruno explains that the gods represent "the virtues and powers of the soul",5 and that, since "in every man. there is a world, a universe",6 the reform of the heavens is the refor

specific substantial perpetuator of the eternal generation and vicissitude of things which are called after their founders and fabricators, and above them all presides the form of forms, the fountain of light, the truth of truths, the god of gods, for all is full of divinity, truth, being, and goodness.3 the sun, the universal apollo, the absolute light, is reflected in its shadow, its moon, its diana which is the world of universal nature in which the enthusiast hunts for the vestiges of the divine, the reflections of the divine light in nature, and the hunter becomes converted into what he hunts after, that is to say, he becomes divine. hence the wonderful image of actaeon and his dogs, hunting after the "vestiges, which recurs again and again in the eroici furori, until, by progressive

r becomes converted into what he hunts after, that is to say, he becomes divine. hence the wonderful image of actaeon and his dogs, hunting after the "vestiges, which recurs again and again in the eroici furori, until, by progressive insights, the dogs, thoughts of divine things, devour actaeon and he becomes wild, like a stag dwelling in the woods, and obtains the power of contemplating the nude diana, the beautiful disposition of the body of nature. he sees all as one. he sees amphitrite the ocean which is the source of all numbers, the monad, and if he does not see it in its essence, the absolute light, he sees it in its image, for from the monad which is the divinity proceeds this monad which is the world.4 the religion which is cultivated under the marvellously complex and beautiful i

izabeth as the one, in the sense of an imperial or universal ruler, might associate her mystical empire with the amphitrite seen in the vision of "natural" divinity in the eroicifurori as the ocean of the fountain of ideas, the all as one. the eroicifurori is, indeed, bound up with the elizabethan cult in most curious and subtle ways. in the dedication to sidney, the queen appears as "that unique diana" and the vision of the nine blind men is described as having taken place in a country "penitus toto divisus ab orbe" that is in the british isles, described as situated "in the bosom of ocean, of amphitrite, of the divinity".2 in the actual description in the text of the vision in which the nine became illuminated, the connection with england and with elizabeth is made even more strikingly

made even more strikingly. when the nine, after all thenwanderings, come to the british isles they meet with "lovely graceful nymphs of father thames" of whom one is the chief, and it is in the presence of this one that the urn opens of its own accord, the vision is seen, the nine become the nine illuminati' it is clear that the one in whose presence the mystic truth unveils itself, is the unique diana, the amphitrite, in short, the "diva elizabetta (the suspicions of the inquisitors were justified about this, who thus becomes the earthly ruler whom bruno expects to bring in his extraordinary new dispensation. 1 cena, dial. 2 (dial, ital, pp. 67-8. i have discussed this passage in relation to the mystical imperialism surrounding elizabeth in my article "queen elizabeth as astraea, j. w.c.i

to do with the controversy about a compass in paris under the league. the whole of the book de mensura appended to the de triplici minimo seems to me very peculiar. though he does seem to be going through the different types of geometrical figures, why should such figures "give a way for the charites (graces) of hermes ?2 or why should a "charitis domus" be found in a triangle formed of bacchus, diana, and hermes ?3 when the diagrams in the three latin poems published by wechel at frankfort are examined in the original editions, the discovery is made that the diagrams in the de triplici minimo et mensura differ greatly from those in the other two works, being sprinkled with large numbers of stars, flowers, leaves, and other fantasies (pi. 14 a, b. the editors of bruno's latin works in the

e, 1591 delta bestia trionfante, 1585 i jupiter (18 images) jupiter juno juno ii saturn (4 images) saturn iii mars (4 images) mars iv mercury (7 images) mercury v minerva (3 images) minerva vi apollo (8 images) apollo vii aesculapius (6 images) with his magicians circe (1 image) circe and medea arion (i image) with his physician orpheus (3 images) aesculapius viii sol (1 image) ix luna (6 images) diana x venus (10 images) venus and cupid xi cupid (2 images) xii tellus (3 images) ceres ocean (1 image) neptune neptune (1 image) thetis pluto (i image) momus isis as can easily be seen by comparing the two lists, there is a marked similarity between the gods of the spaccio and the "principles" of de imaginum compositione. many, indeed most of them, are the same. there is a general similarity, t

remember that isis can mean the earth or nature, we have something corresponding to the isis of the spaccio in the tellus group of the other work. one naturally thinks, in connection with these "principles, of the twelve olympian gods whom manilius associates with the signs of the zodiac, namely minerva, venus, apollo, mercury 327 giordano bruno: last published work jupiter, ceres, vulcan, mars, diana, vesta, juno, neptune. it is possible that bruno has these in mind but is, as usual, adapting and altering a conventional scheme to suit his own purposes. the astrological aspect of bruno's "principles" is certainly strong, for the seven which correspond to the seven planets (jupiter, saturn, mars, mercury, apollo-sol, luna, venus) are actually illustrated by cuts showing the planetary gods

FREEMASON BLUEBOOK

ank, on account of its resemblence to that pillar in its original state. the ionic bears a kind of mean proportion between the more solid and delicate orders. its column is nine diameters high; its capital is adorned with volutes, and its cornice has dentals. there is both delicacy and ingenuity displayed in this pillar; the invention of which is attributed to the lonians, as the famous temple of diana, at ephesus, was of this order. it is said to have been formed after the model of an agreeable young women of an elegant shape dressed in her hair; as a contrast to the doric order, which was formed after that of a strong, robust young man. the corinthian. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (18 of 76 [11/22/1999 11:51:55 am] the richest of the five orders, is

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

found is not known, but it is supposed to belong to the period of the xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdom or the maternal principle. we are informed by forlong that diana was worshipped by the amazons under a sacred tree.[12] from this symbol the tree, which grew first into the figure of a divine woman, and later assumed the form of a divine man, arose the emblem of the cross [12] rivers of life, vol. i, p. 70. on the nineveh tablets is pictured a tree of life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating lif

al and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to signify the result of her operation on the two hemispheres of the earth; and upon them are the busts of apollo and diana, the presiding deities of these hemispheres, with a golden disk, intersected by two transverse lines, such as is observed on other pieces of ancient art, and such as the barbarians of the north employed to represent the solar year, divided into four parts, at the back of each"[30 [30] symbolism of ancient art. it was doubtless at a time when woman constituted the head of the gens, and when t

of the north employed to represent the solar year, divided into four parts, at the back of each"[30 [30] symbolism of ancient art. it was doubtless at a time when woman constituted the head of the gens, and when the feminine element in the sun, in human beings, and in nature generally was regarded as the more important, that latona and her son apollo were worshipped together. latona, apollo, and diana constituted the triune god. the last two were the female and male energies, the former being the source whence they sprang. as soon as one is divested of a belief in the popular but erroneous opinion that the gods of the early egyptians and greeks were deified heroes of former ages, he is prepared to perceive the fact that, although to the uninitiated these gods appear numberless, in reality

mothrace, and dionysos at delphi and thebes, grote observes "that they were all to a great degree analogous, is shown by the way in which they necessarily run together and become confused in the minds of various authors" concerning sadi, sadim, or shaddai, higgins remarks "parkhurst tells us it means all-bountiful--the pourer forth of blessings; among the heathen, the dea multimammia; in fact the diana of ephesus, the urania of persia, the jove of greece, called by orpheus the mother of the gods, each male as well as female--the venus aphrodite; in short, the genial powers of nature" to which higgins adds "and i maintain that it means the figure which is often found in collections of ancient statues, most beautifully executed, and called the hermaphrodite" as in the old language there was

s juno, whose name resolves itself into juneh, a dove. in the hebrew this name is identical with yoni or yuni--the female principle. on the coins of this god (which was subsequently regarded as male) is usually figured a boat, although a dove with an olive branch is sometimes observed.[133 [133] see faber, pagan idolatry. juno is thought to be the same as jana, which came from jah of the hebrews. diana was diva jana or "dea jana who is the same as astarte or ashtaroth of the sidonians" regarding the transference of the mid-winter festival of the pagans to the christian calendar, forlong says "the early christians undoubtedly selected this roman saturnalia as an important period in the life of christ, at first calling it the time of his conception, and later of his birth, this last best sui

amuz, the whole assembly singing hymns "adonis is returned to life, urania weeps no more, he has ascended to heaven, he will soon return to earth and banish hence all crimes and miseries forever" this scene, it will be remembered, was presented 500 years prior to the birth of christ. in rome, throughout the months preceding the winter solstice, hilaria or ceres, was especially honored. apollo and diana rose on the 7th of the julian april and on the 10th their religious festivals began. on easter morn, during the earlier ages of the church, the observances of christians were exactly the same as were those of the so called pagans, all together hurried out long before the break of day that they might behold the sun ascend, or "dance" as they called it, for on this morning he was to "make the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rk unfolded week by week, it becameclear that it was built upon the earlier revelations of 'leo taxil',whohadproclaimed the existence of the'newand reformed palladium, an allegedly androgynous.andsatanic rite. ultimately derived fromalbertpike,one of the most prominent of american freemasons. to this massofsensational rubbish was added thememoiresd'uneex-palladiste,the supposed confessionsof'miss diana vaughan, a penitent from the satanic foldwhohadbecome-aconvert to rome. in due course the authorsofthese ridiculous tales of satanic wonders. charleshacks(drbataille) and gabriel jogand-pages (leo taxil/diana vaughan) revealed themselves as hoaxerswhohad set out to discomfit126 a. e.waite-magicianofmanyparts_the clerical anti-masonic lobby infrance,but not before they had outraged freeinason

a penitent from the satanic foldwhohadbecome-aconvert to rome. in due course the authorsofthese ridiculous tales of satanic wonders. charleshacks(drbataille) and gabriel jogand-pages (leo taxil/diana vaughan) revealed themselves as hoaxerswhohad set out to discomfit126 a. e.waite-magicianofmanyparts_the clerical anti-masonic lobby infrance,but not before they had outraged freeinasons in england 'diana vaughan' had claimed that the 'real head of the english luciferians' was dr william wynn westcott, whoseaddressshe correctlygaveand whom she also described, also correctly, assuprememagus of the s.r.la. in addition shelisted allthe members of the high council of the societywhom sheclaimed were 'chiefs of the third luciferian order. the honour of westcott and his colleagues-who were quite inn

GILBERT THE MAGICAL MASON

is[yutha;the hebrew wordinjobix,9, isash;butin job xxxviii, 31, the word iskimah.theorion of the greeks was a giant and a mighty hunter; he has been associated with osiris of egypt, and with nimrod, whowasalso a great hunter. according to maunder, orion was chasing the seven doves, the pleiades, when he became confronted with the bull; or according to lempriere orion was shot while in the sea by diana, who then in sorrow placed him among the stars.theconstellation orion is perhaps the most obvious group of stars visible in the northern hemisphere: four great stars at the corners of a trapezium, three stars for a belt to the hero, and three stars for his sword; three stars close together above suggest his head.thethree brightest stars are named rigel, betelgeux and bellatrix.thename arctur

at the vernal equinox, and that the symbolism referred to the sun in autumn and spring-time. the learned faber has a large volume on the kabeiri. herodotus tells us that cambyses, king of persia, unlawfully entered the temple of the kabeiri when in a fit of madness, defiled it, and burned the sacred images.theartemisiawere the festivals of the greek artemis, who became at a later date the goddess diana of the romans. she was fabled to be a daughter of zeus, the king of gods, by latona, and was a sister of apollo, who was often considered to represent the sun, and so diana was called the goddess of the moon. diana was deemed to be a chaste maiden goddess, and her nymphs were vowed to modesty and abstinence from sexual love. she was famous as devoted to hunting, and alsotomusic and the dance

nd abstinence from sexual love. she was famous as devoted to hunting, and alsotomusic and the dance. she was mistress of the animal world, guardian of youth, patroness of temperance, and preserver of civil rights. the artemisia were mystic festivals, held each spring in many districts of greece, as at delphi, syracuse, cyrene and ephesus. theelapheboliawas also a festival heldinhonour of artemis (diana) at hyampolis, in the district of phocis, in greece. plutarch and pausanias state that a special cake, namedelephos,an essay ontheancient mysteries 285from the word meaning a deer or stag, as related to diana as a huntress, was made for the occasion, and offered to the goddess in worship. there is no record that any secret knowledge was conferred in the elaphebolia.theattic greek festival of

GILBERT R A THE MASONIC CAREER OF A

wship'26[26. but palmer-thomas did not join the golden dawn until november 1896 and it seems probable that it was the second order that he encouraged waite to enter, as he himself had done in april 1898. waite goes on to say that it was his membership of the second order that led him ultimately to seek initiation into freemasonry, but there were other influences at work upon him before this time. diana vaughan and devil worship in france it to be known publicly, but he admitted it to voorhis and others in private. 24[24] slt, p. 126 25[25] the second order worked a spectacular rosicrucian initiation, devised by s. l. macgregor mathers who 'had a genius for constructing such rituals. it is printed in israel regardie's four-volume work, the golden dawn (chicago, aries press, 1937-1940. 26[26

ic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camd

i le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literature about the palladium in his book devil-worship in france30[30, demonstrating conclusively

pletes sur la franc-maconnerie (1886) and les freres trois-points (1885. 28[28] op. cit, p. 247 29[29] waite's letters were printed in the issues of 7 december 1895, 4 january, 28 march and 6 june 1896. 30[30] devil- worship in france, or the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) waite had described the diana vaughan affair as 'among the most extra-ordinary literary swindles of the present, perhaps of any, century31[31' and claimed, with justice, to have 'unveiled the mass of fraud, falsehood and forgery contained in their depositions, and has placed the position of the roman catholic church in regard to the whole conspiracy in an unenviable light32[32. he had also earned the gratitude of both we

at mr. waite pronounces the charges to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all

that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his more serious literary pursuits. he was becoming increasingly interested in the philosophy of louis claude de saint-martin 'the unknown philosopher (1743-1803, and in the newlycreated martinist order of the french occultist 'papus (dr. gerard encausse, 1865- 1916. he wrote to yarker for advice about joining the martinist order; yarker was enthusiastic 'i

GNOSTIC CATECHISM

wship'26[26. but palmer-thomas did not join the golden dawn until november 1896 and it seems probable that it was the second order that he encouraged waite to enter, as he himself had done in april 1898. waite goes on to say that it was his membership of the second order that led him ultimately to seek initiation into freemasonry, but there were other influences at work upon him before this time. diana vaughan and devil worship in france it to be known publicly, but he admitted it to voorhis and others in private. 24[24] slt, p. 126 25[25] the second order worked a spectacular rosicrucian initiation, devised by s. l. macgregor mathers who 'had a genius for constructing such rituals. it is printed in israel regardie's four-volume work, the golden dawn (chicago, aries press, 1937-1940. 26[26

ic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camd

i le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literature about the palladium in his book devil-worship in france30[30, demonstrating conclusively

pletes sur la franc-maconnerie (1886) and les freres trois-points (1885. 28[28] op. cit, p. 247 29[29] waite's letters were printed in the issues of 7 december 1895, 4 january, 28 march and 6 june 1896. 30[30] devil- worship in france, or the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) waite had described the diana vaughan affair as 'among the most extra-ordinary literary swindles of the present, perhaps of any, century31[31' and claimed, with justice, to have 'unveiled the mass of fraud, falsehood and forgery contained in their depositions, and has placed the position of the roman catholic church in regard to the whole conspiracy in an unenviable light32[32. he had also earned the gratitude of both we

at mr. waite pronounces the charges to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all

that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his more serious literary pursuits. he was becoming increasingly interested in the philosophy of louis claude de saint-martin 'the unknown philosopher (1743-1803, and in the newlycreated martinist order of the french occultist 'papus (dr. gerard encausse, 1865- 1916. he wrote to yarker for advice about joining the martinist order; yarker was enthusiastic 'i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e sense of loneliness is acute and oppressive. it can be likened to entering a dark and silent chamber and remaining there for a very long time by yourself. because you are an individual, you 204 are separate from everyone else. in zaa this fact of life is emphasized until the sense of solitude itself pervades the entire aethyr like a force. the guide here has two aspects. she is both the goddess diana; young, energetic, and attractive, and the goddess hecate; old, selfish, and repulsive. these two aspects of femininity are lunar and complementary. under normal circumstances you will meet diana first. later, as you become more fami l iar with this aethyr, you wi l l meet hecate and real ize that she and diana are the same guide. if you are more familiar with egyptian deities, you may see i

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ghosts, or that such belief suddenly died out. the walburgis-night, it seems, was suggested by roman lares praestites, even the practice of bidding for fiefs by floralia and averruncalia, and the cutting of henbane by the fruges excantare: why may not our es also come from id, our auge from oculus, our zehn from decem? at that rate wuotan might without more ado be traced back to jupiter, holda to diana, the alp to the genius, all german mythology to roman, and nothing be left us of our own but the bare soil that drank in the foreign doctrine, when two nations resemble each other in language, manners, and religion, such agreement is welcome in proof of their age. xxvlll peeface. and is not to be perverted to conclusions in favour of borrowing or influence which any peculiarity in them may s

ched with tears (kinderm. 109. reusch no. 32. thorn. cantipr. p. 501, conf. wolfs wodana p. 153, and the danish folktale of aage and else makes flowing tears fill the coffin with blood; but here we have the significant feature added of the children journeying in perhta's train. the jug may be connected with the lachrymatories found in tombs (see suppl. with berahta we have also to consider holda, diana and herodias. berajiia and holda shew themselves, like frau gaude (p. 925, in the twelves^ about new-year's day. joh. herolt, a dominican, who at the beginning of the 15th cent, wrote his sermones discipuli de tempore et de sanctis, says in sermo 11 (in die nativ: sunt quidam, qui in his xii. noctibus subsequentibus multas vanitates exercent, qui deam, quam quidam dianam vocant, in vulgari*

h. herolt, a dominican, who at the beginning of the 15th cent, wrote his sermones discipuli de tempore et de sanctis, says in sermo 11 (in die nativ: sunt quidam, qui in his xii. noctibus subsequentibus multas vanitates exercent, qui deam, quam quidam dianam vocant, in vulgari* die frawen unhold' dicunt cum suo exercitu amhidare. the same nocturnal perambulation is spoken of in the passages about diana" herodias and ahuudia p. 283 seq. it is exactly the vicentine wood-wife, who acts along with the wild man, and to whom the people still ofier up gifts. and as berhtaworship in the salzburg country became a popular merrymaking (p. 279, so a pofsteru-himt, performed by the country-folk themselves on the thursday before christmas, is become an established custom in the entlibuch. the posterli^

amp over hill and dale to another village, where the young men receive them with the like uproar. one of the party represents the^ infantum animae flentes in limine primo, quos dulcis vitae exsortes et ab ubere raptos abstulit atra dies et funere mersit acerbo. virg. aen. 6, 427. in the lutrod. to the pentameron the revival of a dead man depends on a cruse hung upon his tomb being wept full- with diana agrees the pol. dziewanna, dzietviiia (liude i, 599i, dziewica; liebusch has the foil, story about a dziwitza in up. lausitz: she was a beautiful young knenye or princess, who roamed in the woods, armed with the zylba (a javelin; the finest of hounds accompanied, scaring both game and men who were in the thick forest at midday. the people still joke any one that spends the hour of noon alone

e (mone's anz. 4, 168, so that its earliest occurrence is rather to be placed in the 14th cent. a dresden ms. of the 15th cent (hagen's grundr. 336) contains a still unprinted poem on the venuaherg, prob. composed in the 14th cent. job. v. soest wrote in 1470, herm. von sachsenheim 1453, and before them joh. nider (d. 1440) in his formicarius names the venusberg. joh. herolt speaks, as we saw, of diana and frau uiiliold; and next of kin is the mount that houses felicia and juno (p. 961. tliere may have been similar stories in italy, for paracelsus (strasb. 1616) 2, 291^ informs us' and by the same pygmaei was the venusberg in italia occupied, for venus herself was a nympha, and the venusberg hath been likened unto her realm; but she also is past away, and her realm hath departed with her a

spindle is made prominent; and when wuotan or a giant-hero lends his name, the herd of hunted boars is emphasized? the greek fable unfolds itself yet more fully. orion is struck blind, and is led to new light by kedalion, a marvellous child who sits on his shoulders. might not we match this hliud giant with our headless wild huuter^ a feature that strikes me still more forcibly is, that artemis (diana) causes a scorpion to come up out of the grouud, who stings orion in the ankle, so that he dies" when the sign scorpio rises in the sky, orion sinks. this is like hackelberend's foot being pierced by the wild boar's tusk, and causing his death (pp. 921. 947. orion's [cosmic] rising is at the summer, his setting at the winter solstice: he blazes through the winter nights, just when the furiou

e winter nights, just when the furious host is afoot. stormy winds attend him (nimbosus orion, aen. 1, 535; the gift is given him of walking on the sea (apollod. i. 4, 3, as the steeds in the aaskereia skim over the wave. orion's relation to artemis is not like that of wuotan to holda, for these two are never seen together in the host; but holda by herself bears a strong resemblance to artemis or diana (p. 267. 270, still more to the nightly huntress hecate, at whose approach dogs ivhimper (as with frau gaude, who, like hel, is scented by the dogs (p. 667^ and for whom a paltry pittance was placed (as for berhta and the wild woman, p' a malefactor, whose crime is not divulged before bis death, is doomed to wander with liis head under his arm (superst. i, g05. can the being struck (or growi

emons was the favourite one with the goths, and very likely with other germans, for in hymn. 24, 3 the word for diabolus is the ohg. fem. unholdd if as heathens they had worshipped a goddess holda, how natural, in contrast with her mildness, to regard a malignant being as a female unholda! thus ulphilas's preference for the term goes far to prove a gothic worship of hul]?6; and the translation of diana by holdd and unjwidd (p. 267) is worth noting. again, the notion of malice and ill-will carries with it that of fierceness and wrath: so the devil is in as. se wrdd'a/ csedm. 39, 24, in os 'the ivretha' hel. 106, 3. 164, 4; as' se recta (trux, saevus, cfedm. 271, 12, the os. would be 'the ruodho; as 'se grama/ os 'the gramo' hel. 32, 16; also prob. as' se modega' os 'the muodago' conf' muoda

ack hue, as the dark elves were opposed to the light. we may therefore balance the white baltac (p. 228, the radiant berhta (p. 272) against the gloomy powers, light-elves against black-elves, though the two principles touch, and even generate one another. the word alp seems to contain the notion of white, night and day come out of one another, night was the mother of day (p. 735, halja, demeter, diana, mary (p. 312-3 n) present themselves half black or wholly darkened .2 the dark diabolic principle may be regarded as one not original, as a falling away from divine light. the devil is called the black: os. mirki (tenebrosus, hel. 31, 24. der swarze, renner 36. satan exit ore torvus colore tcuiquam corvus, s. gallenlied, 11, 3. er was swarz als ein rahe, tund. 51, 17. diabolus in effigie ho

t with that) attach themselves to the spectral train of deities, to that furious host with which elvish and all manner of evil beings got associated: in the vilk. saga cap. 328-9 the wild host of ostacia (ostansia, or whatever the genuine form may be) shews a significant connexion. but enchantresses would be ranged specially with goddesses, out of whom the christian teachers might make up a roman diana, a jewish herodias, but the populace never entirely dropt the traditional native names. how natural then, if dame holda, if that freyja or ahundia (whether she be folia p. 308, or a celtic deity) had formerly led the round dance of elves and holden, that she herself should now bo made an unholde and be escorted by unholden (p. 926! in the norw. fairytale no. 15 1056 magic. the troldkidring t

too, i.e. women of ill repute who clung to heathenism, fantastic old wives' et si aliqua /oiima est, quae se dicat cum daemonum turba, in similitudinom mulierum transformata, certis noctibus equitare super quasdam bestias, et in eorum (daemonum) consortia annumeratam esse' and' quaedam sceleratae midieres retro post satanam conversae, daemonum illusionibus seductae, credunt se nocturnis horis cum diana paganorum dea, vel cum herodiade et innumera multitudine mulierum, eqidtare super quasdam bestias, et multa terrarum spatia intempestae noctis silentio pertransire, ejusque jussionibus velut dominae obedire, et certis noctibus ad ejus servitium evocari' such was the earlier way of thinking about witches' rides^ and the names naht-fard, naht-frouwd, naht-rita, dating doubtless from the heathe

his is a spurious work, yet of so early a date (6th cent, thinks bicuer, zeitschr. f. gesch. rechtsw. 12, 123) that it is but little inferior in value for our purpose. regino too (ed. waschersl. 2, 371, the oldest genuine authority, has prob. drawn from it; then come burchard in the 11th, and ivo (11, 30) and gratian in the 12th century. albortus mag. in summa theol. 2, 31 (opp, 18, 180) has' cum diana pag. dea, vel herodiade et minerva' the passage is said to be also in an unpubl. vita damasi papae, and there to refer back to a sj-nod of rome of 367 (soldan p. 75. to me it makes no difference if both ancyran council and roman synod already mention the night-farinrf diana and herodias; for diana, who even to the ancient romans ruled the woods, the chase and the night, must no doubt have ap

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the future, the gift of prophecy, was proper to most genii; their inexhaust ible cheerfulness stands between the sublime serenity of gods 1 bead holberg s julestue, and look up julvdtten in finn magn. lexicon, p. 326 note. 2 they frightened children with sooty cyclops, and ace. to callimachus (hymn to diana 66-71, hermes, like our buprecht blackened with soot, struck terror into disobedient daughters even of gods: dxx ore kovpawv rts atreidea /utjre/u /xtjp kvk\(i iras erj eiri iraisl "sitepotrrjv 6 s sw/xaros e/c /jlvxo.toio pfteitjs, girosirj kexpyfjlevos aldrf, tr)v kovprjv /nopfj.ijo aetai 17 5 ff<j) ko\ttovs sprites. genii. 517 and the solemn fates of mortals. they feel themsel

trees even to breaking. the slav, polednice (supra, p. 478n) is a female daemon, who flies up in the dust of the whirlwind (jungmann sub v. according to a legend of the mark (kuhn no. 167) the whirlwind was a noble damsel who loved the chase above everything, and made havock of the hus bandman s crops, for which she is doomed to ride along with the storm to all eternity; this again reminds us of diana and the huntress holda (see suppl. in addition to these widely spread fancies, there is a peculiar one about the origin of wind, which appears to extend through nearly all europe. according to the edda, hrcesvelgr is the name of a giant, who in the shape of an eagle l sits at the end of heaven: from his wings cometh all wind upon men, sa3m. 35b. snorri defines it more minutely: he sits at th

HAMIL THE ROSICRUCIAN SEER

udged from their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enigmas, will now throw an unerring light upon the first matter, will trulygiveus an open entrance to the shut palace of the king, a lucid explanation of the tabula smaragdina of hermes, the sophie fire of pontanus, the doves of diana, the fountain of count turisan, and the green lion, and all other monsters ofparacelsus, ripley, flamel, andco,-notomitting the assistance to be derived from those thrice learned ladies, miriam the prophetess, perrenelle, and quercitan's daughter. let them do this, m. alphonse cahagnet, and your revived art of projection will make more converts to animal magnetism than anthony mesmer and the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

en ministers may every day pass in and out among our ways, and we all the time think that we have the world to ourselves. it is, as it were, to this inside, unsuspected world that these recognitive, deprecatory signs of horseimplying the mysterious ultra-natural scorn, ranging in meaning with the attiring and stigmatising of act on turned into the stag, and hunted by his own hounds for surprising diana. watch of the unseen. 99 shoes and of charms are addressed; that the harming presences, unprovoked, may pass harmless; that the jealous watch of the unseen over us may be assuaged in the acknowledgment; that the unrecognised presences amidst us, if met with an unconsciousness for which man cannot be accountable, may not be offended with carelessness in regard of them for which he may be puni

o goes by the name of dionysius areopagita, teaches that the highest spiritual truth is revealed only to those who have transcended every ascent of every holy height, and have left behind all divine lights and sounds and heavenly discoursings, and have passed into that darkness where he really is (as saith the scripture) who is all, above all things (de mystica theologia, cap. i. sec. 3; ephesian diana. 155 hours with the mystics, vol. i. note to book i. chap. 2, by r. a. vaughan, b.a. the words graven upon the zone and the feet of the ephesian diana, which hesychius has preserved, are the following: aski-kataski, darkness light. haix-tetrax, himself. damnameneus, the sun. aision, interpreted as truth. these ephesian words, says plutarch (sympos, the magi used to recite over those possesse

c hero. they were always a mark of princely and of conquering eminence, and they are frequently observable in the crests and blazon of the soldier-chiefs, the princes of germany. they come from the original taut, tat, thoth, teut, whence teuton and teutonic. these names derive from the mystic mercurius trismegistus, thrice-master, thrice-mistress, for this personage is double-sexed: phoebe above, diana on earth, hecate below. fig. 177, ante (from the arches of the temple church, fig. 184. temple of apollinopolis magna, in upper egypt. fig. 185. norman capital, door-shaft: honeysuckle-and-lotus ornament, early example. london, is a symbol of the blessed virgin; it is also the delphic e, or seleucidan anchor. fig. 186. ur on. fig. 187. winged disc. the horns of the talmud account for the myt

nature or talisman of the jaina kings: also gnostic. fig. 233. india. fig. 234. talisman: the four elements. fig. 235. wizard s foot: pentalpha, listic tradition that no. 2 was destroyed in the deluge. notice also their resemblance to the phallus or phallos, lingam or lingham. lithoi= ll-th-oi. alpha l omega u bringer ch x lux fer- fero lucifer: the day-star, morning star. lucifera: an epiphet of diana. fig 236. figs. 239, 240, represent, under different aspects, the armed abraxas, the chief deity of the gnostics. in fig. 239 fig. 237. pillars of seth. fig. 238 (1) osiris, bhidd (2) thus in india (3) hermes. thus in egypt (4) bel or baal. thus in britain (all the ahove are different versions of the phallus with its meanings) he is displayed with characteristics of apollo, or the sun rising

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

hvale. 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 gsome textual notes on yehuda halevi fs kuzari. h. lobel, diana. between mysticism and philosophy: sufi language of the religious experience in judah halevi fs kuzari. albany: state university of new york press, 2000. 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, 200

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

one will complete this evolution, and the purpose of the fraternity is to help people to speed this process, through a set of lessons and involvement in ritual practice. among the teachings of the fraternity is a course of philosophy in two levels, after which the neophytes can be accepted into either the order of the holy grail, which offers courses in a celtic approach to magic, or the coven of diana, which explores witchcraft, mysticism, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are supposed to attend a twentylesson series in ritual magic. members, who become gradually involved in a series of rituals, are introduced to t

m the literary satanism created by officials of the church. vera further argues that the god of modern wiccans is derived more or less directly from the devil of this same literary satanism. among other things, she points out that the very first paragraph of one of gardner s principal source documents, charles leland s arcadia: gospel of the witches (1899, draws on traditional diabolical imagery: diana greatly loved her brother lucifer, the god of the sun and of the moon, the god of light, who was so proud of his beauty, and who for his pride was driven from paradise (leland 1996, 1. and while it is true that medieval christian devil imagery incorporated aspects of certain ancient gods,wicca s horned god is derived directly from witch-hunt literature and only indirectly from any ancient, p

dge these particular source documents. wiccans should also, vera writes, stop repeating inaccurate, prejudiced stereotypes about satanists and satanism. for further reading: leland, charles g. arcadia: gospel of the witches. 1899. facsimile reprint custer,wa: phoenix, 1996. lewis, james r.witchcraft today: an encyclopedia of wiccan and neopagan traditions. santa barbara, ca: abc-clio, 1999. vera, diana. satanism and the history of wicca [1992] revised edition, 1996. http//www.members.tripod.com/conjurefolk/w iccasat.html nephilim the biblical term nephilim, which in hebrew means the fallen ones or those who fell, refers to the offspring of the sons of god (traditionally interpreted as being angels) and human females mentioned in genesis 6:1 4. a fuller account is preserved in the apocrypha

LIBER 777

xxxiv. some greek gods. 0 nerodha-samapatti, nirvikalpa-samadhi, shiva darshana. pan. z1z1 unity with brahma, atma darshana wotan zeus, iacchus 2. odin athena, uranus[[hermes] 3. frigga cybele, demeter, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the higher self, the various dhyanas or jhanas. persephone [adonis, psych 11 vaya-bhawana valkyries zeus 12. hermes 13 vision of chandra. artemis, hekat 14 success in bhaktioga freya aphrodit 15. athena 16 success in hathayoga, asana and prana-yama [her] 17. castor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demet

ment 3 juno, cybele, hecate &c. the virgin mary 4 jupiter[[libitina] god the rain-make (vide prayer-book, god the farmer s friend 5 mars christ coming to judge the world 6 apollo[[bacchus, aurora] god the son (and maker of fine weather) 7 venus messiah, lord of hosts (vide prayer-book, r. kipling &c) 8 mercury god the holy ghost (as comforter and inspirer of scripture, god the healer of plagues 9 diana (as[[terminus, jupiter] god the holy ghost (as incubus) 1010 ceres ecclesia xsti, the virgin mary 11 jupiter[[juno, olus] matthew 12 mercury sardis 13 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and penates. 19 venus (repressing the fire of vulcan. 20 [attis, ceres, adonis[[vesta

matthew 12 mercury sardis 13 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and penates. 19 venus (repressing the fire of vulcan. 20 [attis, ceres, adonis[[vesta, flora. 21 jupiter [pluto] philadelphia 22 vulcan[[venus, nemesis. 23 neptune[[rhea] john, jesus as hanged man 24 mars[[mors. 25 diana (as archer[[iris. 26 pan, vesta, bacchus. 27 mars pergamos 28 juno[ olus. 29 neptune. 30 apollo[[ops] smyrna 31 vulcan, pluto mark 32 saturn[[terminus, astr a] ephesus 32 bis ceres luke 31 bis [liber[[bacchus] the holy ghost [insufficient information] table i (continued) 11 xxxviii* animals, real and imaginary. xxxix* plants, real and imaginary. 0[[dragon[[lotus, rose] 1 god[[swan, hawk] alm

r of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the l

of the moon as distinct from the goddesses with lunar aspects such as artemis, hekate, etc. similarly helios was a personification of the sun. see betz (ed. the greek magical papyri in translation. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) g vulcan b venus h mars c phoebus i diana d mercury j vesta e jupiter k juno f ceres l neptune. crowley omitted jupiter and phoebus from these for some reason. col. xxxvi. the evangelists follow the traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of a

LIBER ASTARTE

e, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. c

LIBER LXXVIII

l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous

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

o scandinavia long ago. they would have left their homeland at some point during the roman empire, which can be reckoned to around 100 b.c.e. both snorri sturluson and saxo grammaticus associate the legendary king frodi, grandson of frey according to snorri, with the peace that occurred when christ was on earth. and the translated lives of the saints put the norse gods (in place of jupiter, mars, diana, and other roman gods) in the time and space of early christianity.even if they are only for the most part envisioned in these texts as idols animated by demons. it is furthermore possible.perhaps likely.that ragnarok was seen by at least some christians as the demise not only of the pagan gods but of the belief in and worship of them. their day would have preceded that of christ, and it had

ocalized to denmark. it is also possible that her name was the source of a finnish word meaning gbride fs outfit, trousseau. h finally, in some translations of the lives of the saints into medieval icelandic, the translator substituted the name of gefjon for a pagan roman god or used it in a list of pagan scandinavian gods where there was a list of pagan roman gods in the original text. sometimes diana is the roman goddess in question, and that has led to the idea that gefjon fs split between virgin and whore may have originated in an analogy with diana. the lack of the gefjon/gylfi story in one branch of the manuscripts of snorri fs edda, and the fact that gylfi is reintroduced directly after it in the other manuscripts, suggests that it was not part of snorri fs original text but may hav

analogy with diana. the lack of the gefjon/gylfi story in one branch of the manuscripts of snorri fs edda, and the fact that gylfi is reintroduced directly after it in the other manuscripts, suggests that it was not part of snorri fs original text but may have been added by a later scribe. if this passage is not from snorri fs pen, it is possible that whoever wrote it either knew about the gefjon-diana equivalence or took the view of the pagan gods as demons and therefore made a whore out of gefjon. however, lokasenna suggests that the notion of gefjon fs sexual activity was 136 norse mythology more widespread. since having children with a giant is ordinarily inconceivable for a goddess, as i have noted, perhaps in the end we must simply accept that there were shifting, sometimes contradic

: p. lang, 1996, reads the archaeological record print and nonprint resources 335 against heimskringla. a german commentary (accompanying a translation) to snorri fs gylfaginning that i have found very useful is that of gottfried lorenz, snorri sturluson, gylfaginning: texte, ubersetzung, kommentar, texte zur forschung, 48 (darmstadt: wissenschaftliche buchgesellschaft, 1984. on heimskringla, see diana whaley, heimskringla: an introduction, viking society for northern research text series, 3 (london: university college, 1991. literary histories the most recent general survey in english is that of jonas kristjansson, eddas and sagas: iceland fs medieval literature, trans. peter foote (reykjavik: hi. islenska bokmenntafelag, 1988. a collection of essays summarizing the state of scholarship a

LUCIFERIAN SORCERY

ng beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith t

ording to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

t (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

nited consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

. above the arch of the heavens (saturn) is the dwelling place of the different powers controlling the universe. the supreme council of the gods is composed of twelve deities--six male and six female--which correspond to the positive and negative signs of the zodiac. the six gods are jupiter, vulcan, apollo, mars, neptune, and mercury; the six goddesses are juno, ceres, vesta, minerva, venus, and diana. jupiter rides his eagle as the symbol of his sovereignty over the world, and juno is seated upon a peacock, the proper symbol of her haughtiness and glory. p. 34 oath of loyalty upon the sacred inscription. here also the kings donned azure robes and sat in judgment. at daybreak they wrote their sentences upon a golden tablet: and deposited them with their robes as memorials. the chief laws

salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifold form, by different rites and a variety of appellations. hence the primogenial phrygians call me pessinuntica, the mother of the gods, the attic aborigines, cecropian minerva; the floating cyprians, paphian venus; the arrow-bearing cretans, diana dictynna; the three-tongued sicilians, stygian proserpine; and the eleusinians, the ancient goddess ceres. some also call me juno, others bellona, others hecate, and others rhamnusia. and those who are illuminated by the incipient rays of that divinity the sun, when he rises, viz. the ethiopians, the arii, and the egyptians skilled in ancient learning, worshipping me by ceremonies perfectly

acred to the egyptians as the symbol of eternal life. it is evident that the constellation of the crab is represented by this peculiar creature because the sun, after passing through this house, proceeds to walk backwards, or descend the zodiacal arc. cancer is the symbol of generation, for it is the house of the moon, the great mother of all things and the patroness of the life forces of nature. diana, the moon goddess of the greeks, is called the mother of the world. concerning the worship of the feminine or maternal principle, richard payne knight writes "by attracting or heaving the waters of the ocean, she naturally appeared to be the sovereign of humidity; and by seeming to operate so powerfully upon the constitutions of women, she equally appeared to be the patroness and regulatress

cerdotal caste. the tablet of isis was originally a table or altar, and its emblems were part of the mysteries explained by priests. tables were dedicated to the various gods and goddesses; in this case isis was so honored. the substances from which the tables were made differed according to the relative dignities of the deities. the tables consecrated to jupiter and apollo were of gold; those to diana, venus, and juno were of silver; those to the other superior gods, of marble; those to the lesser divinities, of wood. tables were also made of metals corresponding to the planets governed by the various celestials. as food for the body is spread on a banquet table, so on these sacred altars were spread the symbols which, when understood, feed the invisible nature of man. in his introduction

history, virgin maidens were consecrated to the service of the oracle. they were called the phoebades, or pythi, and constituted that famous order now known as the pythian priesthood. it is probable that women were chosen to receive the oracles because their sensitive and emotional nature responded click to enlarge the pythian apollo. from historia deorum fatidicorum. apollo, the twin brother of diana, was the son of jupiter and latona. apollo was fully adult at the time of his birth. he was considered to be the first physician and the inventor of music and song. the greeks also acclaimed him to be father of the bow and arrow. the famous temple of apollo at delphi was rebuilt five times. the first temple was formed only of laurel branches; the second was somewhat similar; the third was br

at the brass was converted into munitions and others that it was made into drainage pipes. this gigantic gilded figure, with its crown of solar rays and its upraised torch, signified occultly the glorious sun man of the mysteries, the universal savior. 2. the architect ctesiphon, in the fifth century b.c, submitted to the ionian cities a plan for erecting a joint monument to their patron goddess, diana. the place chosen was ephesus, a city south of smyrna. the building was constructed of marble. the roof was supported by 127 columns, each 60 feet high and weighing over 150 tons. the temple was destroyed by black magic about 356 b.c, but the world fixes the odious crime upon the tool by means of which the destruction was accomplished--a mentally deranged man named herostratus. it was later

duad "it was called 'audacity' from its being the earliest number to separate itself from the divine one; from the 'adytum of god-nourished silence' as the chaldean oracles say" as the monad is the father, so the duad is the mother; therefore, the duad has certain points in common with the goddesses isis, rhea (jove's mother, phrygia, lydia, dindymene (cybele, and ceres; erato (one of the muses; diana, because the moon is forked; dictynna, venus, dione, cytherea; juno, because she is both wife and sister of jupiter; and maia, the mother of mercury. while the monad is the symbol of wisdom, the duad is the symbol of ignorance, for in it exists the sense of separateness--which sense is the beginning of ignorance. the duad, however, is also the mother of wisdom, for ignorance--out of the natu

e limited in their manifestation to purely physical--and correspondingly materialistic--expression. obsessed by his belief in the reality and permanence of physical existence, man does not correlate the material universe with the blank north wall of the temple. as the solar light symbolically is said to die as it approaches the winter solstice, so the physical world may be termed click to enlarge diana of ephesus. from montfaucon's antiquities. crowned with a triple tower-like tiara and her form adorned with symbolic creatures representative of her spiritual powers, diana stood for the source of that imperishable doctrine which, flowing from the bosom of the great multimammia, is the spiritual food of those aspiring men and women who have consecrated their lives to the contemplation of rea

des or its eyes of different colors. to the priests the cat was symbolic of the magnetic forces of nature, and they surrounded themselves with these animals for the sake of the astral fire which emanated from their bodies. the cat was also a symbol of eternity, for when it sleeps it curls up into a ball with its head and tail touching. among the greeks and latins the cat was sacred to the goddess diana. the buddhists of india invested the cat with special significance, but for a different reason. the cat was the only animal absent at the death of the great buddha, because it had stopped on the way to chase a mouse. that the symbol of the lower astral forces should not be present at the liberation of the buddha is significant. regarding the cat, herodotus says "whenever a fire breaks out, c

acred to the god mars because mars was enthroned in the sign of scorpio, the house of typhon. the ass was also sacred to this egyptian demon. jesus riding into jerusalem upon the back of an ass has the same significance as hermes standing upon the prostrate form of typhon. the early christians were accused of worshiping the head of an ass. a most curious animal symbol is the hog or sow, sacred to diana, and frequently employed in the mysteries as an emblem of the occult art. the wild boar which gored atys shows the use of this animal in the mysteries. according to the mysteries, the monkey represents the condition of man before the rational soul entered into his constitution. therefore it typifies the irrational man. by some the monkey is looked upon as a species not ensouled by the spirit

en. they were divided into communities, governed by a master and wardens, and called gunoikiai (connected houses. they held a grand festival annually, and were held in high esteem. their ceremonials were regarded as sacred. it has been claimed that solomon, at the instance of hiram, king of tyre, employed them at his temple and palaces. they were also employed at the construction of the temple of diana at ephesus. they had means of intercommunication all over the then known world, and from them, doubtless, sprang the guilds of the traveling masons known in the middle ages (see the obelisk and freemasonry) the fraternity of the dionysiac architects spread throughout all of asia minor, even reaching egypt and india. they established themselves in nearly all the countries bordering on the med

s daintiness entirely inappropriate to their houses. in temples to venus, flora, proserpine, spring-water, and the nymphs, the corinthian order will be found to have peculiar significance, because these are delicate divinities and so its rather slender outlines, its flowers, leaves, and ornamental volutes will lend propriety where it is due. the construction of temples of the ionic order to juno, diana, father bacchus, and the other gods of that kind, will be in keeping with the middle position which they hold; for the building of such will be an appropriate combination of the severity of the doric and the delicacy of the corinthian" p. 175 in describing the societies of ionian artificers, joseph da costa declares the dionysiac rites to have been founded upon the science of astronomy, whic

MASTERING WITCHCRAFT

ents in witchcraft which stand out as signposts of the black craft's history. witch history is steeped in legend, hidden in antiquity. there are few written sources, and those that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herod

e night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel

onstitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with later gnostic overtones such as the latinized names "diana" and "lucifer" these are not inappropriate, and indeed they preserve many of the seeds of truth "gnostic" itself in its etymological derivation means much the same as "witch "one who knows "one who conce

and garter the necklace: the necklace is worn by women coven members often at sabbats and esbats only. it is in all probability of similar derivation to that of the girdle or garter some witches say that it has a connection with "brisingamen" the elven necklace possessed by freya, the norse love goddess. others say that through its occasional use of acorns as beads, it derives from the worship of diana of ephesus, whose devotees saw the head of their goddess bound with a coif of hair in the shape of the acorn itself. the number of beads for the necklace often consists of multiples of nine or thirteen. acorns aside, however, the beads may be made of any material you please metal, stone or wood the only qualification being that they be fairly large and chunky. amber is a favourite, as also a

ephone and euridice, retracing their steps to the underworld during the cold winter months when the sun has grown dark and the days short; the lord of the dead holds rule over the land for the first three months of the witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she is also known as habondia, hulda, and herodias, and sometimes by other versions of the last name, aradia, ariadne, or arianne. she is mistress of the moon as well as the realm of venus. in all your operations of romantic love it is her presence you must invoke, by any of the aforesaid names you may find significant again a little mythological research

of lucifer: cernunnos, mamilion, robin, dumus, hu, janus or dianus, barabbon or barabbas among others. his symbolism is partly akin to that of thunor, the norse thunder god of battle, and again of pan and dionysus, the classical gods of ecstatic debauch and revelry. in his alignment with fire, he evokes memories of vulcan (hephaestus) and wayland smith. as vulcan is the suitor of venus and pan of diana, so is the horned one the pursuer of habondia. however, many witches who belong to female-oriented covens which focus their attentions more on the goddess than the god argue that the boot is actually on the other foot. their contention is that it was, and is, the goddess who took the initiative in the chase. examples ranging from the gospel of aradia to the legend of actaeon are cited as cha

andred. witch goddess name coming from the forest of weald in england. bensozia. twelfth-century french name for the goddess, meaning doubtful. nocticula. similar twelfth-century appellation meaning "little night" rhiannon. welsh-celtic mother goddess. arrianrhod. similar welsh goddess, mother of llew. herodias or aradia. italian name for the witch goddess, being the daughter of the great mother "diana "dione "dana" or "jana" referred to in leland's aradia, the gospel of the witches. habondia or dame habonde. goddess seen as lady of love and plenty. holda or hulda. german version of the same. morgan or morrigan. celtic names for goddess seen a lady of death, variant of classical hecate. also king arthur's half-elven sister. brigid or bride. a celtic mother goddess. astarte or ishtar. mesop

MICHAEL FORD WITCHMOON

dreams! i carry the serpent s skin of azal ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is dodothe book of the witch moon by michael w. ford 2 2 the book of the witch moon is dedicated to hecate, the inspiration behind this grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through her caul hekas, hekas, hecate! 3 3 the book of the witch moon a grimoire of luciferian witchcraf

herein she traveled was a chariot guided by several dragons. a key significance of the dragon is that such beings are connected to solar and lunar eclipses. by an eclipse the water in the lunar sign of cancer is altered in force and substance. dragons (which is a form the varcolaci spirits often take) can transverse the night sky, gathering the blood of the moon. the other aspect of 63 63 hecate, diana, is based on the more balanced side of the lunar goddess. she was the watcher of mountains, forests, childbirth and women. in her dark aspect she was known as the huntress or destroyer. the magick light of hecate is the backwards or 'black' wisdom of lucifer, the morning star. hecate is the lunar mother, to which dream and desire give birth to the flesh of manifestation. the gnostic god luci

ders in. light in which those of the witches sabbat tradition dance in astral flesh under a waning moon.the dark mother is present at each dream sabbat, watching above, granting her blessings under the night of pan. the date of august 13th is sacred to hecate, it is the traditional festival held in her honor which dates back to the roman era. it is historically the same date as the celebration of diana, who is said to be yet another aspect of the goddess.the callings of hecate are a channeling of lunar energy, to those knowing of their witch blood. a rite such as that following should be held on the eve of the sabbat as well as august 13th. an example is as follows: begin with casting the circle, widdershins (7) and banishing ritual "harmony is born within the circle. we are joined within

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

of the generals, irefer the reader to the classic films paths of glory and breaker morant, and to the dr.who features: war games, genesis of the daleks, state of decay, and enlightenment. many modern assassinations are committed at important sites on the earth grid, sothat they constitute a ritual slaying (see jack the ripper crimes, as well as the execu-tions of john fitzgerald kennedy and lady diana spencer. lady spencer was murdered in ritual fashion, exactly on the same day that the ripperclaimed his first victim, august 31. this is also the day when the constellation of the vir-gin (virgo) descends below the horizon into the underworld. virgo is connected with illus-trious females and mothers. the ripper murders were committed at the behest of themasonic lodges of england. author ste

on. he was the oldest of thegods. could it be that this was one of the original galactic invaders that was captured by the serpentpeople. is this where the legend of the chaining of satan in the pit derives from? the moonthe moons orbit was nearer to the earth about 13,000 b.c. because the orbit of the earth was moreelliptical than at present. the moon also had two satellites of its own. in myth, diana, the moon god-dess, had two hounds. the proximity of the moon caused major convulsions. hence, the moon becameassociated with driving men mad. around 9,500 b.c. earth captured the moon as her own satellite andthis was attended by massive upheavals. the moon is known to be significantly larger than the satellitesof other planets.seven islandsthe hindus claim that there were seven islands sepa

g evidence that there was another around 1,300 b.c. andfinally, the island of poseidwas submerged about 9,500 b.c. however, the british isles still exist (p.20)the british isles were suggestively named the fortunate lands or the isles of the blest, by the ancients.is this because they survived when atlantis sank?lunaoriginally, the third planet from the sun, she had two moons of her own. known as diana to theancients. earth sometimes came close, in orbit, to luna, which caused upheavals, and change of magne-tism. at one point, the magnetism of earth captured one of lunas moons and it crashed into the eartharound 13,000 years ago. the other moon exploded leaving luna as the sole satellite of the earth (seep. 31)could these violent paroxysms give rise to the myths stating that the moon is co

erred to in the hebrew as the, people from the rocket ships.kieranan irish name similar to the word for serpent, carian. chiron may also be a derivation as is cahen insemitic. hermesthe name really means serpent.royal papyrus of turincontains information about a lineage of priest-kings whose rule stretched back at least 36,620 years.(see p. 38)dana/dianathe celtic and slavic goddess equivalent of diana. she was also a deity connected to mysteries andmagic.telchinesa brotherhood of grecian (danaan) priests, with magical and healing powers. this cult lived in the tau-rus mountains and in syria.pherylltthe order of bards that colonized britain. also known as the pharon. they worshipped the serpent god-dess keridwen. their capital was emyrs, the ambrosial city overlooking the irish sea. this w

MICHAEL WYNN THE SOUL TRAVELERS

o good at; everyone knows jesus went up, not down. but then i was directed to this bible verse, which shook my view regarding the nature of his sacrifice. i can t believe it s not fiction: osiris& horus, vader& luke starwars lilith [5.4] the goddess lilith is associated with a host of other goddesses, including hecate, astarte, isis, sekhmet, virgo, venus, ishtar, inanna, aradia, davcina, selene, diana, az, babylon, kali, tiamat, al-uzza, and gaia. although this goddess is mostly associated with the moon, she is said to have both good and bad aspects, and true to that logic she if often spoke of as lilith who was consumed or possessed by a much more ancient goddess named tiamat. as if lilith is now the body that tiamat walks in. lilith is the feminine principle personified. tiamat is said

ncient of the gods, is also associated with both lilith and isis. sekhmet, is spoke of as just as much a weapon as a goddess. at the behest of the god ra, sekhmet almost destroyed all of humanity; she was unable to halt her bloodlust, and had to be tricked into desisting. she is symbolized by a lion headed woman, wearing red; she even has titles like the scarlet lady. in rome, lilith was known as diana. diana is a goddess of the hunt, the moon, and childbirth. she was also known as the virgin goddess. artemis, the greek equivalent of diana, is also a goddess of the hunt, childbirth, the moon and also known as the virgin goddess. artemis is also closely related to selene, yet another moon goddess. in hinduism, lilith goes by the name kali. kali is a goddess identified with death, carnage, a

MORALS AND DOGMA

lame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this

asy to scoff, and so difficult well to comprehend. did the deity leave the whole world without light for two score centuries, to illuminate only a little corner of palestine and a brutal, ignorant, and ungrateful people? why always calumniate god and the sanctuary? were there never any others than rogues among the priests? could no honest and sincere men be found among the hierophants of ceres or diana, of dionusos or apollo, of hermes or mithras? were these, then, all deceived, like the rest? who, then, constantly deceived them, without betraying themselves, during a series of centuries--for the cheats are not immortal! arago said, that outside of the pure mathematics, he who utters the word "impossible" is wanting in prudence and good sense. the true name of satan, the kabalists say, is

is mortal life; but it extended beyond the grave. there a new life was to commence, during which the initiate was to enjoy a bliss without alloy and without limit. the corybantes promised eternal life to the initiates of the mysteries of cybele and atys. apuleius represents lucius, while still in the form of an ass, as addressing his prayers to isis, whom he speaks of as the same as ceres, venus, diana, and proserpine, and as illuminating the walls of many cities simultaneously with her feminine lustre, and substituting her quivering light for the bright rays of the sun. she appears to him in his vision as a beautiful female "over whose divine neck her long thick hair hung in graceful ringlets" addressing him, she says "the parent of universal nature attends thy call. the mistress of the e

it was atys the lydian, says lucian, who, having been mutilated, first established the mysteries of rhea, and taught the phrygians, the lydians, and the people of samothrace to celebrate them. rhea, like cybele, was represented drawn by lions, bearing a drum, and crowned with flowers. according to varro, cybele represented the earth. she partook of the characteristics of minerva, venus, the moon, diana, nemesis, and the furies; was clad in precious stones; and her high priest wore a robe of purple and a tiara of gold. the grand feast of the syrian goddess, like that of the mother of the gods at rome, was celebrated at the vernal equinox. precisely at that equinox the mysteries of atys were celebrated, in which the initiates were taught to expect the rewards of a future life, and the flight

flag of _issachar, whom jacob compares to an ass. capricorn, of old represented with the tail of a fish, and called by astronomers the son of neptune, is the device of _zebulon, of whom jacob says that he dwells on the shore of the sea. sagittarius, chasing the celestial wolf, is the emblem of _benjamin, whom jacob compares to a hunter: and in that constellation the romans placed the domicile of diana the huntress. virgo, the domicile of mercury, is borne on the flag of _naphtali, whose eloquence and agility jacob magnifies, both of which are attributes of the courier of the gods. and of _simeon_ and _levi_ he speaks as united, as are the two fishes that make the constellation pisces, which is their armorial emblem. plato, in his republic, followed the divisions of the zodiac and the plan

c. the house of the sun was in leo, and that of the moon in cancer. each other planet had two signs; mercury had gemini and virgo; venus, taurus and libra; mars, aries and scorpio; jupiter, pisces and sagittarius; and saturn, aquarius and capricornus. from this distribution of the signs also came many mythological emblems and fables; as also many came from the places of exaltation of the planets. diana of ephesus, the moon wore the image of a crab on her bosom, because in that sign was the moon's domicile; and lions bore up the throne of horus, the egyptian apollo, the sun personified, for a like reason: while the egyptians consecrated the tauriform scarab sus to the moon, because she had her place of exaltation in taurus; and for the same reason mercury is said to have presented isis with

ea mourns her dismembered lord hyperion, and the death of her son helios, drowned in the eridanus; and if apollo and dionusos are immortal, they had died under other names, as orpheus, linus, or hyacinthus. the sepulchre of zeus was shown in crete. hippolytus was associated in divine honors with apollo, and after he had been torn to pieces like osiris, was restored to life by the p onian herbs of diana, and kept darkling in the secret grove of egeria. zeus deserted olympus to visit the ethiopians; apollo underwent servitude to admetus; theseus, peirithous, hercules, and other heroes, descended for a time to hades; a dying nature-god was exhibited in the mysteries, the attic women fasted, sitting on the ground, during the thesmophoria, and the b otians lamented the descent of cora-proserpin

tis _tien, heaven, in chinese, reversed, is _neit, or _neith, worshipped at _sais_ in egypt. reverse neitha, drop the _i, and add an _e, and we, as before said _athen. mitra_ was the name of venus among the ancient persians. herodotus, who tells us this, also informs us that her name, among the scythians, was _artim pasa. artim_ is _mitra, reversed. so, by reversing it, the greeks formed artemis, diana. one of the meanings of _rama, in sanscrit, is _kama, the deity of _love. reverse this, and we have _amar, and by changing _a_ into _o, amor, the latin word for _love. probably, as the verb is _amare, the oldest reading was _amar_ and not _amor. so _dipaka, in sanscrit, one of the meanings whereof is _love, is often written _dipuc. reverse this, and we have, adding _o, the latin word _cupido

MOTTA MARCELO THE COMMENTARIES OF AL

osite can exist above the abyss. see liber xxv, and liber v, and liber xxx vi. babalon in greek is mapie, maria. she is the immaculate virgin, the woman clothed with the sun maia with the solar "r" in her womb. but she is simultaneously the great whore, the shameless one who gets drunk on the blood of the saints. she is nature, whose mystery is eternally inviolate, the veiled isis; and she is the diana of the ephesians, frenetically copulating with, and giving suck to, all her creatures: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sensed this. artemis was the vi

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

eary wanderings and agonized fears, resolved to create for her some place of refuge, however humble, where she might feel herself safe from the venomous attacks of the serpent. he therefore brought her to delos, a floating island in the agean sea, which he made stationary by attaching it with chains of adamant to the bottom of the sea. here she gave birth to her twin-children, apollo and artemis (diana, two of the most beautiful of the immortals. according to some versions of the story of leto, zeus transformed her into a quail, in order that she might thus elude the vigilance of hera, and she is said to have [32]resumed her true form when she arrived at the island of delos. hera, being the principal wife of zeus and queen of heaven, a detailed account will be given of her in a special cha

ch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the faculty of sleeping whenever he desired, and as long as he wished. seeing this lovely youth fast asleep on mount latmus, selene was so struck with his beauty, that she came down every night from heaven to watch over and protect him. artemis (diana. artemis was worshipped by the greeks under various appellations, to each of which belonged special characteristics. thus she is known as the arcadian, ephesian and brauronian artemis, and also as selene-artemis, and in order fully to comprehend the worship of this divinity, we must consider her under each aspect. arcadian artemis. the arcadian artemis (the real artemis of the greeks) was th

aped head; and her figure, though somewhat masculine, is most graceful in its attitude and proportions. the short robe she wears, leaves her limbs free for the exercise of the chase, her devotion to which is indicated by the quiver which is slung over her shoulder, and the bow which she bears in her hand. there are many famous statues of this divinity; but the most celebrated is that known as the diana of versailles, now in the louvre, which forms a not unworthy companion to the apollo-belvedere of the vatican. in this statue, the goddess appears in the act of rescuing a hunted deer from its pursuers, on whom she is turning with angry mien. one hand is laid protectingly on the head page 96 of the stag, whilst with the other she draws an arrow from the quiver which hangs over her shoulder

retirement, is seen in the fate which befell the famous hunter actaeon, who happening one day to see artemis and her attendants bathing, imprudently ventured to approach the spot. the goddess, incensed at his audacity, sprinkled him with water, and transformed him into a stag, whereupon he was torn in pieces and devoured by his own dogs [92] ephesian artemis. the ephesian artemis, known to us as "diana of the ephesians" was a very ancient asiatic divinity of persian origin called metra,[33] whose worship the greek colonists found already established, when they first settled in asia minor, and whom they identified with their own greek artemis, though she really possessed but one single attribute in common with their home deity. metra was a twofold divinity, and represented, in one phase of

pollo drew into himself by degrees the attributes of that more ancient divinity helios, the sun-god, so, in like manner, she came to be identified in later times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntress-goddess, and in the lower world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her int

world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her into the lower world no element of love or sympathy; she is, on the contrary, characterized by practices altogether hostile to man, such as the exercise of witchcraft, evil charms, and other antagonistic influences, and is, in fact, the greek hecate, in her later development. the statues of diana were generally erected at a point where three roads met, for which reason she is called trivia (from tri, three, and via, way. a temple was dedicated to her on the aventine hill by servius tullius, who is said to have first introduced the worship of this divinity into rome. the nemoralia, or grove festivals, were celebrated in her honour on the 13th of august, on the lacus nemorensis, or for

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ectives, such as ensuring that there is a full moon every month and that summer returns after winter. covens hold great feasts on certain nights each year, february 2 (candlemas, april 30 (walpurgis night, august 1 (lammas, and october 31 (halloween. these four dates are the main witch sabots of the year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens, on the other hand, indulge in an orgy of< wickedness where all the instincts are given free reign. the dark forces, pleased by the perversions performed for them, then pursue obtaining the tasks asked of them by the participants. welcome to the coven there are various forms

nd, july 1992. occult power points in this book, you ve discovered: the cornerstone of witchcraft is the coven. it is lead by a coven master. the purpose of the coven is to build magic power amongst its members to achieve the coven's common objectives. covens hold great feasts on certain nights each year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens indulge in an orgy of wickedness where all the instincts are given free reign. there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. the initiate is led naked to the center of the circle with her hands tied behind her back

PHILIP NEIL MYTHS LEGENDS EXPLAINED

in greece. later their home was conceived of as a heaven in the skies. from olympus, the gods loved, quarrelled, watched the world, and helped and hindered mortals according to their whims. presided over by zeus (roman jupiter, ruler of heaven and earth, there were many gods and immortals of whom 12 are usually regarded as the most important: aphrodite (venus, apollo (apollo, ares (mars, artemis (diana, athena (minerva, demeter (ceres, dionysus (bacchus, hephaestus (vulcan, hera (juno, hermes (mercury, hestia (vesta, and poseidon (neptune. hades (pluto, zeus brother, ruled the underworld. these olympian gods succeeded earlier generations of gods. gaia (mother earth) was the first goddess, and bore the race of titans by her son uranus. the titans, led by cronos (saturn, seized power from ur

ce, she opened the box, and fell into a deathly sleep. finally she was revived by cupid, granted immortality, and gave birth to their daughter voluptas (pleasure. artemis and actaeon 36 dogs of death actaeon s faithful hounds did not recognize their master once the furious artemis had transformed him into a stag. true to their nature, they chased and killed him. artemis and actaeon artemis (roman diana) was goddess of the hunt and the moon. like her brother apollo (see pp. 38 39, she was a child of zeus and the titan leto. she was also the goddess of childbirth and, by extension, of all young creatures, because her mother gave birth to her without pain. the story of actaeon seeing her bathe and her revenge in turning him into a stag to be set upon by his own dogs, is best told in ovid s me

us removed his clothes, his deception was discovered and the nymphs tore him to pieces. river god daphne s father listens to her desperate pleas and saves her. the oar and the overturned water urn are traditional symbols of a river god. spiteful child eros, the cause of apollo s unhappy love affair, hides from the god behind daphne. he is sometimes punished for his deeds, particularly by artemis (diana) and athena (minerva) who both represent chastity. daphne was one of artemis retinue of nymphs (see pp. 36 37. arrows it was apollo s role as the archer god that led him to be identified with the sun, whose rays fall like arrows to earth, and earned him the name phoebus, the bright. the laurel was sacred to apollo as a result of his love for daphne. at his shrine at delphi, his high priestes

artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transformed into a fir tree. river goddess the river goddess heard syrinx s cries and came to her rescue. clasping her in her arms, she transformed her into a clump of reeds, thus disappointing pan in his amorous pursuit. chaste nymph syrinx was a nymph of the virgin goddess artemis (diana, see pp. 36 37, who demanded chastity from her attendants. pursued by pan, she was run to ground on the banks of the river ladon, where, unable to escape and terrified of artemis fury, she called upon the river goddess to help her. the river ladon the river ladon is shown here as a nymph with a water jar. in some versions of the story, the river ladon, who transforms syrinx, is her father. t

on of theseus by either the amazon queen, hippolyta, or her sister antiope. when theseus rejected her to marry phaedra, sister of his former love ariadne (see pp. 56 57, hippolyta appeared at the wedding fully armed and in the ensuing battle was killed. phaedra bore theseus two children but then she fell madly in love with her stepson hippolytus who, being a devotee of the virgin goddess artemis (diana, refused her. phaedra, afraid lest her secret would be revealed, broke down the door of her chamber, ripped her clothes, and accused him of rape. theseus, horrified, believed her and prayed to poseidon to avenge her. in response, poseidon sent a bull up from the waves to frighten hippolytus horses as he drove his chariot on the seashore. as planned, the horses panicked, hippolytus fell, beca

polytus horses as he drove his chariot on the seashore. as planned, the horses panicked, hippolytus fell, became entangled in the reins, and was dragged to his death. artemis then revealed the truth to theseus and phaedra hanged herself in shame. shortly afterward, artemis persuaded asclepius (see p. 39) to bring hippolytus back to life; the romans said that in gratitude he instituted the cult of diana (artemis) at nemi. cercyon the minotaur 56 the minotaur the minotaur was the son of pasipha, the wife of king minos of crete, and a white bull belonging to the sea god poseidon (roman neptune. minos had deeply offended poseidon who, in revenge, caused pasipha to fall in love with the animal. the resulting offspring was the minotaur, a violent creature, halfman and half-bull, who ate human fl

of naxos, where she had been abandoned while sleeping by her lover, theseus (see pp. 54 55. why he did this is unclear he seems either to have tired of her, or feared taking her home to athens as his bride. some accounts say that when ariadne awoke to discover that he had left her, she either hanged herself in her grief or, as she was pregnant, was destroyed in childbirth by the goddess artemis (diana, urged on by dionysus who was furious that theseus and ariadne had profaned his sacred grotto on naxos. but other sources say that dionysus wanted ariadne, and scared theseus away by appearing to him in a dream, causing him to forget her. dionysus then married ariadne, although their first two children, oenopion and thoas, are sometimes referred to as fathered by theseus. music and poetry di

nd his love affairs too many to list here resulted in the birth of numerous gods and heroes. europa (mortal) ariadne phaedra minotaur (half-bull, half-man) x bull of poseidon king minos m pasipha leto (titan) callisto (nymph) maia (nymph) alcmene (mortal) dana (mortal) leda (mortal) dione (goddess) themis (titan) mnemosyne (titan) metis (sea nymph) semele (mortal) apollo x coronis (nymph) artemis diana hermes mercury m daughter of dryops heracles hercules m hebe perseus m andromeda ares x pan faunus arco asclepius dionysus bacchus aphrodite x anchises helen m menelaus (mortal) x paris clytemnestra m agamemnon castor polydeuces pollux fates athena minerva aeneas eros cupid the nine muses cadmus m harmonia (mortal (goddess) theseus m ariadne m phaedra demeter ceres poseidon neptune x aethra

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and emperor of sylphs and sylphides <152> xvi. princess of the rushing winds. lotus of the palace of air. knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire (knave of wands. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another, and body swinging round. she resembles a mixture of minema and diana, her mantle resembles the aegis of minerva. she wears as a crest the head of medusa with serpent hair. she holds a sword in one hand and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white cirrus clouds. wisdom, strength, acuteness, subtleness in material things, grace and dexterity. if ill-dignified, she is frivolous and cunning

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

ospheric pressure, the moon occasions the ebb and flow, or, as it were, the respiration of the sea. we read in the zohar, one of the great sacred books of the kabalah, that the magical serpent, the son of the sun, was about to devour the world, when the sea, daughter of the moon, set her foot upon his head and subdued him. for this reason, among the ancients, venus was the daughter of the sea, as diana was identical with the moon. hence also the name of mary signifies star or salt of the sea. to consecrate this kabalistic doctrine in the belief of the vulgar, it is said in prophetic language: the woman shall crush the serpent's head. jerome cardan, one of the boldest students, and beyond contradiction the most skilful astrologer of his time jerome cardan, who was a martyr to his faith in a

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

pae, it is known, however, that a number of gnostic sects practised them in their conventicles during early centuries of christianity. that the flesh had its protestants in those ages of asceticism and compression of the senses was inevitable and can occasion no surprise, but we must not accuse transcendental magic of irregularities which it has never authorized. isis is chaste in her widow hood; diana panthea is a virgin; hermanubis, possessing both sexes, can satisfy neither; the hermetic hermaphrodite pure; apollonius of tyana never yielded to the seductions of pleasure; the emperor julian was a man of rigid continence; plotinus of alexandria was ascetic in the manner of his life; paracelsus was such a stranger to foolish love that his sex was suspected; raymund lully was initiated in t

orld. birth of saul, material royalty. danger to mind and reason. 22. influence of saturn. birth of job. day of trial and suffering. 23. influence of tenus. birth of benjamin. day of preference and tenderness. 24. influence of jupiter. birth of japhet. 25. influence of mercury. tenth plague of egypt. 26. influence of mars. deliverance of the israelites and passage of the red sea. 27. influence of diana, or hecate. splendid victory achieved by judas maccabeus. 28. influence of the sun. samson carries off the gates of gaza. day of strength and deliverance. 29. the fool of the tarot. day of failure and miscarriage in all things. we see from this rabbinical table, which john belot and others borrowed from the hebrew kabalists, that these ancient masters concluded a posteriori from facts to pre

RUBY TABLET OF SET

h space ships travel, that space through which we see stars and planets, the galaxies. oh beauteous nut, what a joy it is to watch thee at night, to feel your breath, cool and delicious, to watch the stately dance of your stars and planets from east to west. hail nut, the last frontier. hail the past, the past in which man entered into nut, flew in our space craft, and walked upon your moon. hail diana, beauteous goddess, goal of so many men's desires. i, too, would visit thee. come nut, help me in this quest. join me in this quest. diana, join me in this quest. help entice mankind to your bosom. bring forth free travel, enterprising travel, fast and reliable and available travel, through the atmosphere, the atmosphere known as shu, through the corona of this earth, the magnetosphere, the

lp me in this quest. join me in this quest. diana, join me in this quest. help entice mankind to your bosom. bring forth free travel, enterprising travel, fast and reliable and available travel, through the atmosphere, the atmosphere known as shu, through the corona of this earth, the magnetosphere, the ionosphere, into the bosom of nut, airless space, beauteous space, free space. to the bosom of diana, to walk the moon, to visit mars, red planet. yes, to visit jupiter, and saturn, and neptune, to use the asteroids. to visit venus, and mercury. this is man's destiny. this shall come about. join me, nut, join me diana. mars and mercury, and venus, join me too. help pull mankind out of the depths of despondency, out of the depths of laziness, out of the depths of blindness, into the beauties

SATANGEL

sciences, reads and controls minds, procures love, shows images of anyone regardless of their whereabouts. decarabia (goetia, 69th spirit. marquis commanding 30 legions. appears as a star in a pentacle, assumes human form on command. discovers virtues of birds and precious stones, brings visions of birds. devel (gypsy. the highest being. the word devel is cognate with sanskrit deva, meaning god. diana, dziana, dana, tana (roman, the shining one, etruscan. gyspsy queen of witches all, mother of lucifer. djall (albanian. a name for the devil. cognate with latin, diabolus. djab (haitian. a mercenary spirit with no family or nation. cognate with latin, diabolus. dommiel, dubbiel).once the guardian angel of persia who stood in for gabriel when s/he was in disgrace. patron devil of terror, who

to greece, where she merged with hekate. originally a babylonian goddess lilitu, or ardat-lilil. lucifer (latin, bringer of light. the rebel angel who was cast from heaven (isiah 14:12. certain gnostic sects regard lucifer as a divine power in his own right, and the witches recognise him as the initiator and bringer of illumination. in etruscan gypsy lore he is the father of aradia and consort of diana. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. luciftias (enochian, brightness) whose return is heralded, alongside babalon, in the call of the thirty aethers. lucifuge (latin, running from the light. servants of lucifer who hunt for souls to damn. they are the henchmen who come to collect when a pact has been fulfilled, who tear t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he nile delta. during the course of the second half of the first millennium bce the power and prestige of egypt was reduced. foreign conquerors inhabited the land, and various cults gained favor and then went out of favor. but amen and amen-ra remained the major cult. the local goddess neith became more popular and was later incorporated into greek and roman pantheons in the figures of athena and diana. even after the introduction of christianity, the ancient gods continued to be worshipped until about the sixth century ce. sects and schisms both egyptian and mesopotamian deities had cults that were popular in different places and in different times. of note were two later mesopotamian deities, marduk and ashur. marduk was the national god of babylonia, and the babylonians went to great pa

s s myth is much more complex than that of the other olympians. as a child, the story goes, he was torn apart by wild women and spent three years in the underworld. the worship of dionysius played a significant role in the development of greek drama. the romans adopted this pantheon and gave many of them different names. the roman gods were, in the same order, jupiter, juno, venus, mars, minerva, diana, mercury, apollo, vulcan, neptune, vesta, ceres, pluto, and bacchus (in parts of the roman empire, the emperor was also worshipped as a god) these gods, along with many minor deities who came to earth to do the bidding of the gods, controlled the fate of humankind. zeus also appeared in human form, or even in animal form at times, to father children by mortal women. some of his sons became t

old. the couple often has their hands bound with a cord, explaining the term handfasting. david hoffman photo library/ alamy. 382 world religions: almanac neo-paganism throughout history many cultures, including the ancient greeks, romans, and egyptians, worshipped goddesses. the names of some of these goddesses include anat, aphrodite, aradia, arianrhod, artemis, astarte, brigid, ceres, demeter, diana, eostre, freya, gaia, hera, ishtar, isis, juno, kali, lilith, maat, mary, minerva, ostare, persephone, venus, and vesta. some historians of religion would add mary, the mother of jesus christ (c. 6 bce c. 30 ce, to this list because mary has been venerated, or highly respected, by many christians throughout history. in modern times the feminist movement has renewed interest in goddess worshi

garded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle, and precious metals. note that these symbols have marked sexual connotations, suggesting the merger of male and female into one to create and affirm life. one branch of wicca, however, called dianic wicca after the roman goddess diana, places nearly all of its emphasis on the goddess. wiccans do not recognize a hierarchy of authority, or chain of command. every practitioner can be his or her own priest or priestess, performing rituals without the assistance of a class of specialists. when they do participate with groups, wiccans believe that the ideal size of a coven is thirteen members. when a coven grows larger than thi

plete idiot s guide to understanding islam. new york, ny: alpha books, 2002. gordon, matthew s. islam. new york, ny: facts on file, 2001. gu nther, ursula. fatima (c. 605 633. in encyclopedia of islam and the muslim world. edited by richard c. martin. vol. 1. new york, ny: macmillan reference usa, 2004, 254 5. kheirabadi, masoud. islam. new york, ny: chelsea house publications, 2004. steigerwald, diana. ali (600 661. in encyclopedia of islam and the muslim world. edited by richard c. martin. vol. 1. new york, ny: macmillan reference usa, 2004, 35 8. periodicals atkins, corinne. the shrine of islam s tragic divisions. history today (november 2003: 6. world religions: biographies 23 al ibn ab ta lib web sites ali ibn abi talib. anwary-islam.com. http//anwary-islam.com/companion/ ali-bin-%20a

ying them in an attempt to understand them. the old ones didn t die when the ancient pagan religions fell to upstart christianity in europe. most of the rites vanished, but they weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh, hera, cybele, inanna, maui, ea, athena, lono, marduk the list is virtually endless. many of these deities, with their corresponding histories, rites and mythic information, furnish the concept of deity for wiccans. some feel comfortable associating su

meless divine beings. others find a lack of names and costumes a comforting lack of limitations. as stated earlier, the wicca as outlined in this book is new, although built upon established rituals and myths, firmly rooted within the earliest religious feelings which nature aroused within our species. in these rituals i ve used the words the god and the goddess rather than specific names such as diana and pan] they have been given so many names they have been called the nameless ones. in appearance they look exactly as we wish them to, for they re all the deities that ever were. the goddess and god are all-powerful because they are the creators of all manifest and unmanifest existence. we can contact and communicate with them because a part of us is in them and they are within us. the god

SPENSER THE CULT OF THE ALL SEEING EYE 1960

daughter of saturn and her name meant ancient. she married her brother osiris, and was pregnant by him even before she had left her mother's womb, according to plutarch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpine of sicily, the diana of crete, the bellona of the romans &c. and she was the moon and osiris the sun.43 osiris received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them

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

ll the while cursing the darkness rather than lighting a candle. men blinded for all eternity by their rejection of the true light. 210 codex magica the arm patch on the military uniform of pakistan's president, general pervez musharraf, tells a number of tales. against a black, circle background we find the familiar crescent moon and star of islam (actually, pagan origin, being representative of diana, the witchcraft "star" and "moon" goddess) as well as the two crossed swords (in the pagan era, a sign of mars, god of war. it is doubtful musharraf has any idea of the actual meaning of these symbols. the "x" team? in time magazine (july 14, 2003, p. 79, it was reported that marvel comics intended to publish a comic book that featured a resurrected princess diana with superpowers. the t i t

minists' insane doctrine of duality. the bisexual is preferred, bad is good, and so on. duality and synthesis, and more duality and synthesis, in never-ending incarnations of confusing light and shadow cycles of unreality blended with reality. no wonder the holy bible says "a double-minded man is unstable in all his ways (james 1:8) that ravenous dark bird 247 in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun.8 detail from a moslem coat-ofarms shows heraldic eagle bearing sufi octagonal calligraphic motto on its breast (from the book, a history of secret societies, by arkon daraul, citadel press, secaucus, new jersey, 196

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

as no face. humans, being the creatures that we are, like to have faces and personalities attached to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche connects with the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

no of prum (d. c. 915) condemned as heretical any belief in witchcraft or in the power of sorcerers to transform people into animals. the consensus of the christian clergy was that those individuals who believed that they could fly through the air or work evil magic on another person were allowing satan to deceive them. the clergy was more concerned with stamping out all allegiance to the goddess diana and any other regional deities, and they regarded as primitive superstition any suggestion that witches possessed any kind of magical powers. in 1000, deacon burchard (d. 1025, later archbishop of worms, published corrector, which updated regino s canon episcopi and stressed that god alone had the 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 relig

orcerers, shapeshifters, and other heretics to confess their alliance with satan. with the albigensian heresy destroyed, the inquisition began to direct more of its attention toward witches. in 1320 bernard gui (c. 1261 1331) published practica, an influential instructional manual for inquisitors, in which he urged them to pay particular heed to arresting those women who cavorted with the goddess diana. four years later, in 1324, ireland s first witchcraft trial convened when alice kyteler was found guilty of consorting with a demon. separate from the inquisition that extended its jurisdiction over all the rest of europe, in 1478, at the request of king ferdinand ii (1452 1516) and queen isabella i (1451 1504, papal permission was granted to establish the spanish inquisition. more a politi

ianity replaced her with st. genevieve. within the church of st. germain de pres, however, parishioners worshipped a black statue of isis until it was destroyed in 1514. christianity warred against goddess worship from the days of the apostles when st. paul (d. 62 68 c.e) found to his great frustration that his message was being shouted down by the crowds at ephesus who pledged their obeisance to diana. until they had been romanized and westernized, diana/artemis, together with the other two preeminent goddesses of the east, isis and cybele, were first represented as black madonnas. and before the people of the east bent their knees to diana, isis, and cybele, they had worshipped the great mother as inanna in sumeria, as ishtar in babylonia, and as astarte among the hebrews. most scholars

n. number 666:the number of the beast in the book of revelation, considered by many christians to represent satan. upside-down cross: a mockery of jesus death on the cross. sometimes the cross is shown with broken arms. upside-down cross incorporating an inverted question mark: the cross of confusion, questioning the authority and power of jesus. quarter moon and star: represents the moon goddess diana and lucifer, the morning star. when the moon is reversed, it is usually satanic. classic peace symbol of the 1960s: the sign of peace carried by protestors of the vietnam war in the 1960s has allegedly been appropriated by satanists who now use it to denote an upside-down cross with broken arms, thus signifying the defeat of christianity. inverted swastika: the swastika is another once-honor

the women who knew about the old legends and magic traditions were transformed 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 292 mystery religions and cults forthe common folk of europe, the middle ages were a time of fear, oppression, and despair. into witches. the traditional gatherings, the druid s festival on the eve of may day, the bacchanals, the diana feasts, became the witches sabbath the broom, symbol of the sacred hearth became an evil tool. the sexual rites of old, destined to stimulate the fertility of nature, were now the manifestations of a forbidden carnal lust. mating at random, a survival of communal customs now [were] an infringement of the most sacred laws. to the church, the devils solidified into one satan, enemy of christ s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ies still exist as forces to be feared. on the other hand, there are those who insist that the illuminati is working behind the scenes to 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 2 secret societies 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 secret societies 3 many conspiracy theories about the death of diana, princess of wales (1961.1997, and her lover dodi al fayed still abound. among the most common allegations of august 31, 1997, are the following. princess diana was assassinated by angry international arms dealers because of her highprofile global campaign against the use of land mines. the men on motorcycles who caused the fayed limousine to crash were not the paparazzi, but hired assassins

. among the most common allegations of august 31, 1997, are the following. princess diana was assassinated by angry international arms dealers because of her highprofile global campaign against the use of land mines. the men on motorcycles who caused the fayed limousine to crash were not the paparazzi, but hired assassins who provoked the driver into dangerous speeds and precipitated an accident. diana was murdered by british intelligence on orders from the royal family. queen elizabeth and prince philip were upset by the business of prince charles and princess diana fs divorce. newspapers reported that the royals discussed dire consequences with diana if she continued the relationship. conspiracy theorists maintain when rumors circulated that diana might be pregnant with dodi fs child, th

on orders from the royal family. queen elizabeth and prince philip were upset by the business of prince charles and princess diana fs divorce. newspapers reported that the royals discussed dire consequences with diana if she continued the relationship. conspiracy theorists maintain when rumors circulated that diana might be pregnant with dodi fs child, the royal family ordered her death. princess diana paid the ultimate price for dabbling in the dark arts. it was well known that princess diana and sarah ferguson, ex-wife of prince andrew, sought the counsel of spiritualist mediums and psychic-sensitives. some conspiracy buffs have suggested that the death of diana and dodi was a result of occult practices that backfired on the princess and that curses she had directed against her enemies h

arts. it was well known that princess diana and sarah ferguson, ex-wife of prince andrew, sought the counsel of spiritualist mediums and psychic-sensitives. some conspiracy buffs have suggested that the death of diana and dodi was a result of occult practices that backfired on the princess and that curses she had directed against her enemies had somehow boomeranged and unleashed their energy upon diana and her lover. diana was killed because she had offended a powerful secret society. some theorists insist that this secret society did not approve of the public and private actions of princess diana and carried out her death sentence before she further embarrassed the royals. sources: gdeath of a princess. h e! online.[online] http//www.eonline. com/features/features/diana. princess diana: t

t this secret society did not approve of the public and private actions of princess diana and carried out her death sentence before she further embarrassed the royals. sources: gdeath of a princess. h e! online.[online] http//www.eonline. com/features/features/diana. princess diana: the conspiracy theories.[online] http//www. londonnet.co.uk/in/talk/news/diana_conspiracy_theories. html. gprincess diana: murder coverup. h conspiracy planet [online] http//www.conspiracyplanet.com/channel.cfm?channelld f 41. the death of diana, princess of wales bring about a new world order that will enslave most of the world population. the most secret of all mystery groups remains the rosicrucians, whose manifestos helped give birth to many of the most liberating ideals of the european enlightenment. altho

ve unconscious of the religiously minded. texts about witchcraft were published by christian scholars, and portrayed the craft as devil worship or demonic possession. then, in 1897, charles godfrey leland (1824.1903, an american who moved to england in 1870 to study gypsy love, published aradia: the gospel of the witches, which detailed the rites and beliefs of the old religion that centered upon diana, the goddess of the moon, and her daughter, aradia. although the book presented the sabbats, rituals, spells, charms, and practices of witchcraft from the viewpoint of its ancient practitioners, the book went largely unnoticed by either scholars or the general public. however, a little over 20 years later, dr. margaret alice murray (1863.1963, an egyptologist on staff at the university colle

d 92 magic and sorcery 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 93 followers of the order of italian witchcraft known as stregeria claim that their tradition has maintained an unbroken lineage that goes back before the days of the roman empire. according to the ways of the strege, the goddess of the old religion, whether known as diana, aradia, or demeter, has always been the benefactress of the outcast, the lonely, the people of the night. when the new religion of christianity achieved dominance in italy, the strege revered mother mary as an expression of the goddess diana. throughout italy, sicily, and malta, there are many strege passing as devout church members, including a few roman catholic priests, who accept the bl

ely, the people of the night. when the new religion of christianity achieved dominance in italy, the strege revered mother mary as an expression of the goddess diana. throughout italy, sicily, and malta, there are many strege passing as devout church members, including a few roman catholic priests, who accept the blessed virgin mary because they know she is just another incarnation of the goddess diana. one day, the strege believe religious tolerance will progress to the stage where they will once again have a public temple to the goddess. more than one scholar of the mass conversions of the pagan populace of europe during the middle ages has commented on the fact that the common folk simply went underground with their worship of diana, or made the motions of giving reverence to the virgin

igions came to be practiced in secret. on those occasions when such seasonal nature celebrations were witnessed by members of the christian clergy, the gatherings were condemned as expressions of witchcraft and were named gblack sabbats, h to distinguish the ceremonies as the complete opposite of the true and holy sabbath days. the horned god was deemed to be satan, and the goddess believed to be diana, goddess of the moon and the hunt. for the serfs, the observance of the old nature worship was an expression of their conscious or unconscious yen to throw off the yoke of feudalism. the rulers had imposed the christian god and the christian ethic. the nobility and high church officials realized that such celebrations could only lead eventually to a rebellious and uncontrollable populace. th

began almost automatically to dance the hypnotic witches f round. as the 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 98 magic and sorcery before gathering in the forest for a sabbat, many witches applied gflying ointment h on their bodies. according to ancient lore, this ointment enables the witch to fly through the air, often accompanying the goddess diana through the night sky. this ointment was made from atropa belladonna, commonly known as deadly nightshade and contains certain alkaloids, which produce vivid hallucinations. unfortunately individuals accused of witchcraft were arrested by the inquisition and tortured. the priests and witch-hunters were not satisfied with accounts of merely flying to the gatherings in the forests. they wanted

im, and plotted evil against all god-fearing villagers. in his the black arts (1967) richard cavendish repeated the account of a woman who wished to test a recipe for witches f flying ointment. she rubbed on the ointment, uttered the appropriate spells, and in front of several witnesses, fell into a disturbed sleep. when she awakened, she insisted that she had been with lady venus and the goddess diana, although she had not left the room. sources: ahmed, rollo. the black art. london: arrow books, 1966. cavendish, richard. the black arts. new york: capricorn books, 1967. flying high with the witches dance continued, the cathartic influence of the entire celebration magnified the energy of each individual until all of them forgot their own personality in expression of worship of the horned g

cy to avoid the unpleasant aspects of life, many librans live to a ripe old age, having the ability to recuperate from illness more quickly than those born under other signs. 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 122 prophecy and divination astrological chart (corbis corporation) scorpio, the scorpion, october 24 to november 22, is a water sign. diana, the moon-goddess of the romans, commanded scorpio to kill the hunter orion when eos, goddess of the dawn, fell in love with him. after his death, jupiter set the scorpion and orion, still armed with his armor and sword, in the stars. scorpios are definitely possessed of a passionate nature, and they are highly successful in winning the affections of those whom they desire. scorpio people do

THE GOD OF THE WITCHES

ne of the earliest references to the ritual riding of witches is in the decree attributed to the council ofancyra in the ninth century.[67] the decree does not mention that the witches flew through the air, but itstates definitely that they rode on animals "certain wicked women, reverting to satan, and seduced by theillusion and phantoms of demons, believe and profess that they ride at night with diana on certain beasts,with an innumerable multitude of women, passing over immense distances, obeying her commands as theirmistress, and evoked by her on certain nights. that such a decree should have been made is proof that ritualriding was well known and considered a heathenish practice.the first witch recorded to have been tried by the church for her faith was dame alice kyteler, in 1324.[68]

re a century earlier the synod of tr350ves[4] had fulminated against "allkinds of magic, sorcery, witchcraft, auguries, superstitious writings, observings of days and months,prognostics drawn from the flight of birds or similar things, observation of the stars in order to judge of thedestiny of persons born under certain constellations, the illusions of women who boast that they ride at nightwith diana or with herodias and a multitude of other women. a century after joan's trial, the inquisitornicolas remy[5] could pride himself on having put to death hundreds of "witches" in that same district. thebackwardness of the country in the time of joan is shown by the survival of the custom of giving the mother'ssurname, not the father's, to the children. clearly then both in social and religious

THE KEY TO THE MYSTERIES

f the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana will no more reign widowed in the lonely fields of night; her silvern crescent is now beneath the feet of the bride. but diana is not conquered by venus; her endymion has wakened, and virginity is about to take pride in motherhood! quit the tomb, o phidias, and rejoice in the destruction of thy first jupiter: it is now that thou wilt conceive a god! o rome, let thy temples rise again, side b

THE MAGICIAN S KABBALAH

yesod is the realm of skygods such as the greek zeus. foundation: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, in its generative aspect (merging to netzach, diana-artemis of epheseus, the many-breasted. threshold: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of the threshold

THE MIDDLE PILLAR

several that are possible. a list of deity correspondences sephirah egypfian greek roman celtic norse hindu kether chokmah binah chesed geburah tiphareth netzach hod yesod malkuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students

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

they meet in some flaming region of equatorial fury, and flashing interfuse and interblend. once again must a prophet of the lord arise and wed a wife of whoredoms, who hath committed great whoredom, departing from the lord. once again must hosea expire on the crimson lips of gomer, and from the womb of a harlot must the christ be reborn a woman, wise, beautiful, and young; who is both circe and diana, isis and aphrodite, in whose veins course all the fury of medea, all the abominations of canidia, who revels in the infernal rites of sagana and locusta, and yet is vestal and virgin; white as the driven snow, pure as a mountain rill. one with the pale mother of bethlehem and the scarlet harlot of the city of abominations. then will the storm-clouds part, and the smoke and steam of the eart

am of the day, when athwart the dim glades of the forest a ray of sunlight shall flash and the dew die away. rose of the world, rose of the uttermost abode of glory, rose of the high host of heaven, mystic, rapturous rose! the extreme passion glows deep in this breast; thou knowest (and love knows* rosa mundi, vol. iii, pp. 51-55. thus we end our chapter which we have called gthe mother. h and as diana, luna, and hecate are one, so rosa mundi, rosa coeli, rosa inferni, unite triformis in one great trinity in unity. and as the moon kisses the sea, so does diana embrace the wave-born aphrodite, as she rises from the blue foam, star of the deep; she who pours back into the ocean of eternity the pure waters of inexhaustible chastity mingled with the never-dying flames of inextinguishable love

THE SECRET RITUALS OF THE OTO

ion report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercules of jove, buddha of vishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again we have the loves of

THE HOLY BIBLE KING JAMES VERSION

sed through macedonia and achaia, to go to jerusalem, saying, after i have been there, i must also see rome. 19:22 so he sent into macedonia two of them that ministered unto him, timotheus and erastus; but he himself stayed in asia for a season. 19:23 and the same time there arose no small stir about that way. 19:24 for a certain [man] named demetrius, a silversmith, which made silver shrines for diana, brought no small gain unto the craftsmen; 19:25 whom he called together with the workmen of like occupation, and said, sirs, ye know that by this craft we have our wealth. 19:26 moreover ye see and hear, that not alone at ephesus, but almost throughout all asia, this paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 19:27 so that not on

like occupation, and said, sirs, ye know that by this craft we have our wealth. 19:26 moreover ye see and hear, that not alone at ephesus, but almost throughout all asia, this paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 19:27 so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess diana should be despised, and her magnificence should be destroyed, whom all asia and the world worshippeth. 19:28 and when they heard [these sayings] they were full of wrath, and cried out, saying, great [is] diana of the ephesians. 19:29 and the whole city was filled with confusion: and having caught gaius and aristarchus, men of macedonia, paul s companions in travel, they rushed with one accor

hing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 19:33 and they drew alexander out of the multitude, the jews putting him forward. and alexander beckoned with the hand, and would have made his defence unto the people. 19:34 but when they knew that he was a jew, all with one voice about the space of two hours cried out, great [is] diana of the ephesians. 19:35 and when the townclerk had appeased the people, he said [ye] men of ephesus, what man is there that knoweth not how that the city of the ephesians is a worshipper of the great goddess diana, and of the [image] which fell down from jupiter? 19:36 seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 19:37 for ye have br

TRUE HISTORY OF WITCHCRAFT

oddess image from ancient times" wiccan apologists frequently refer to the (apparently isolated) tenth century church document which states that "some wicked women, perverted by the devil, seduced by the illusions and phantasms of demons, believe and profess themselves in the a true history of witchcraft get any book for free on: www.abika.com 5 hours of the night to ride upon certain beasts with diana, the goddess of pagans, or with herodias, and an innumerable multitude of women, and in the silence of the dead of night to traverse great spaces of earth, and to obey her commands as of their mistress, and to be summoned to her service on certain nights (quoted in valiente, witchcraft for tomorrow, hale, 1978, p 32) i do not doubt that bits of pagan folklore survived on the continent throug

TURNER ROBERT ARBETEL OF MAGICK

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 ephesians shewed her worship, as if it had been sent from heaven. so also apollo. and all the religion of the heathens is taken from the same spirits; neither are the opinions of the sadduces, humane inventions. aphorism 49. the conclusion therefore of this isagoge is the same which we have above already spoken of, that even as there is one god, from whence is all good; and one sin, t

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

of his creative spirit, operating upon universal matter, produced subordinate ministers of both sexes, and gave, as companions to the fauns and satyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most e

t of the monuments of ancient art where the lion is represented, he appears with expressions of rage and violence, and often in the act of killing and devouring some other animal. on an ancient sarcophagus found in sicily he is represented devouring a horse,2 and on the medals of velia in italy, devouring a deer;3 the former, as sacred to neptune, represented the sea; and the latter, as sacred to diana, the produce of the earth; for diana was the fertility of the earth personified, and therefore is said to have received her nymphs or productive ministers from the ocean, the source of fecundity.4 the lion, therefore, in the former instance, appears as a symbol of the sun exhaling the waters; and in the latter, as whithering and putrifying the produce of the earth. on the frieze of the templ

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

nd preserving powers. diana is hence called the triple hecate, and represented by three female bodies joined together. her attributes were however worshipped separately; and some nations revered her under one character, and others under another. diana of ephesus was the productive and nutritive power, as the many breasts and other symbols on her statues imply;1 whilst brimw, the tauric or scythic diana, appears to have been the destructive, and therefore was appeased with human sacrifices, and other bloody rites.2 she is represented sometimes standing on the back of a bull,3 and sometimes in a chariot drawn by bulls;4 whence she is called by the poets tauropola5 and bown elateira.6 both compositions show the passive power of nature, whether creative or destructive, sustained and guided by

f the account attributed to lucian visited it; which is not to be wondered at, for the figures of this universal goddess, being merely emblematical, were composed according to the attributes which the artists meant particularly to express. she is probably represented here in the form under which she was worshipped in the neighbourhood of cyzicus, where she was called artemij priapivh, the priapic diana.1 in the temple at hierapolis the active powers imparted to her by the creator were represented by immense images of the male organs of generation placed on each side of the door. the measures of these must necessarily be corrupt in the present text of lucian; but that they were of an enormous size we may conclude from what is related of a man's going to the top of one of them every year, an

which some thought to be bacchus.2 this was the holy spirit, the firstbegotten love, or plastic nature (of which the dove was the image when it really deigned to descend upon man,3) proceeding from, and consubstantial with both; for all three were but personifications of one. the dove, or some fowl like it, appears on the medals of gortyna in crete, acting the same part with dictynna, the cretan diana, as the swan is usually represented acting with leda.4 this composition has nearly the same signification as that before described of the bull in the lap of ceres, diana being equally a personification of the productive power of the earth. it may seem extraordinary, that after this adventure with the dove, she should still remain a virgin; but mysteries of this kind are to be found in all re

TYSON DONALD NEW MILLENNIUM MAGIC

air of air childish child joseph goebbels disciples cf exuberance apollo terpsichore fire of air fatherly child sir francis drake explorers fc petulance thor thalia air of fire childish father alexander the great conquerors ff confidence love calliope fire of fire fatherly father augustus caesar rulers fm contemplation hermes euterpe water of fire motherly father king james i priests mf arrogance diana melpomene fire of water fatherly mother joan of arc rebels mm caring hathor polyhymnia fire of water motherly mother florence nightingale caregivers mc yearning venus erato fire of water childish mother cleopatra sensualists determination i thoth urania i water of fire 3 s motherly s child e john dee 2 z scholars further subdivide each of the emanations into ten and say there is no reason to

TYSON DONALD SOUL FLIGHT

m place to place by the devil who, in the shape of a goat or some other fantastic animal, both carries them bodily to the sabbat and himself is present at its obscenities. this is the general opinion of the theologians arid jurisconsults of italy, spain, and catholic germany; while a great many others are of' a like opinion."i5 guazzo substituted the ubiquitous devil in place of the lunar goddess diana, as referred to in the much older ninth-century decree of the council of ancyra, recorded in the canon episcopi, which mentions that "certeine wicked women following sathans provocations, being seduced by the illusion of divels, beleeve and professe that in the night times they ride abroad with diana, the goddesse of the pagans, or else with herodias, with an innumerable multitude, upon cert

ng sathans provocations, being seduced by the illusion of divels, beleeve and professe that in the night times they ride abroad with diana, the goddesse of the pagans, or else with herodias, with an innumerable multitude, upon certeine beasts, and passe over manie countries and nations, in the silence of the night, and doo whatsoever those fairies or ladies command."16 herodias is the daughter of diana, the moon, by her brother lucifer, the sun, according to the italian witches' gospel published in 1897 under the title aradia by the folklorist charles g. leland. herodias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shamanic overtones are overt and undeniable 'tis true indeed tha

ones are overt and undeniable 'tis true indeed that thou a spirit art, but thou wert born but to become again a mortal; thou must go to earth below to be a teacher unto women and men who fain would study witchcraft in thy school" by "go to earth below" manifestation to human perceptions is intended, so that witches will be able to see and hear herodias, or aradia, allowing her to instruct them in diana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo, compendium maleficarum, 34. 16. scot, bk. 111, chap. 16, p. 37. 17. leland, aradia, 4. 22 soul flight consciousness. there is also an echo here of the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain thei

hey ride. at times they are mounted upon an ox or a goat or a dog, and so are carried to their feast. and yet again they go on foot when the place is not far distant.26 in earliest times, it was by transformation into birds, as the quotation from the novel of apuleius demonstrates. by the tenth century, the prevailing belief was that witches flew on the backs of beasts sacred to the lunar goddess diana. in the fanatical eyes of the medieval church, pagan diana was only one step away from satan, so it was maintained that witches flew on beasts controlled by the devil, or sometimes were carried through the air by the devil or by his demons. a later evolution gives the witch a stick to ride upon. this stick takes several forms. it can be a simple forked twig-forked to indicate duality and thu

ed witches characterized it as "a delicate large meadow, whereof you can see no end" and the enc:losed grounds of the meeting house possessed a gate painted with many colors. king james vi of scotland, who would later become james i of england, when writing about the connection between witchcraft and fairies, observed: 36 soul flight that fourth kinde of spirites, which by the gentiles was called diana, and her wandering court, and amongst vs was called the phairie (as i tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of papistrie: for although it was holden odious to prophesie by the deuill, yet whome these kinde of spirites carryed awaie, and informed, they were thought to be sonsiest and of best life. to speake of the many vaine trattl

ic clains to live in large caves and even to keep their cattle in the caverns with them, so it would have seemed natural to place the race of fairies in caverns, as a way of explaining how fairies could appear and disappear in moments as though from the thin air. the sides of fairy hills are said to open up like great doors to allow the passage of the fairy host going to and from the wild hunt of diana or herodias, and at other times the fairies ride on their miniature horses directly into the slope itself and disappear. the good neighbors fairies are not the harmless, tiny pixies in gauzy gowns with dragonfly or butterfly wings that usually illustrate children's books. they are spiritual creatures who can at times be both dangerous and terrifying, which no sane person would ever wish to a

as a kind of lunar sweat, making dew lunar in nature. the cow is particularly lunar not only due to its curved horns that resemble the horns of the moon, but by virtue of its white milk. the cat is lunar because the pupils of its eyes resemble the lunar crescent, but can open into full disks just as the moon expands to show a full face. it is no accident that the goddess of witches was held to be diana, goddess of the moon, or that one of the primary activities of witches was the use of the flying ointment for travel to the sabbat gatherings. the active ingredients in the flying ointment were highly lunar substances. all narcotic or soporific plants such as monkshood and nightshade are lunar because they induce sleep or dreams and visions. it is no accident that the animal most closely con

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

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

ambers for the sisters on the upper level. the appearance of the library is gothic, its pillars carved stone, its windows of colored glass tall and narrow. everything is done in an orderly fashion. those who request a book wait at a reading table in the main reading hall, and a sister brings the book to them, then returns it to its place when the reader is done with it. the ruling intelligence is diana, goddess of the moon. her oracle is to be found in a small chapel dedicated to the lunar goddess. it has the form of a silver bowl filled with clear water that rests on a low stone pedestal. by gazing at the light from the round window above the altar that is reflected in the surface of the water, visions may be seen. iii the empress hebrew letter: daleth (door) correspondence: venus path: f

WHO ARE THE DRACONIANS

said to be the centre for the eastern sector and i remember thinking some years ago how the design of denver and atlanta airports were so similar- now i know why. colorado is a major centre for the new world order and the queen of england, under another name, has been buying upland there. as you will see later, the british royal family are massively involved in this story and so is the murder of diana, princess of wales. end icke quote [note: i recall reading a post some time ago from a person who had a vision of mammoth lakes in california exploding suddenly, sending volcanic ash over a huge area of the country and turning the sky black. millions were trying to escape from california before they were buried in vesuvian fashion, and the skies were full of planes flying refugees out of the

WICCA WITCHCRAFT TODAY

ese would be christians, but all their priests had fled. at that time many of the people of rome thought that all her troubles arose because they had deserted the old gods. presumably the roman-britons might think the same; but the priests of the recognised roman faiths had been abolished two hundred years before when rome turned christian. the little people had goddesses who were identified with diana and aphrodite, so it would be only natural for romans who wished to worship their own old gods, who had no temples, to call on and worship these. this influx might have brought about some changes in the cult, but the main objects would i think be unaltered. what they wanted was prosperity and fertility for the tribe, a life after death in happy conditions, and reincarnation into their tribe

rs and possibly as miners, in return for exemption from all taxation. these relations would most likely take place when the norman manorial lord already belonged to some cult of the same nature in france. that there were such cults is proved by manuscripts of the church coureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same

r show that in 1302 the grand jury found that 'dionysia baldwyn does often receive john and agnes de wormhille and joan de cornwale of taignmouth who are witches; and the said dionysia consorts with them' the name dionysia suggests to me that her parents belonged to some such cult and that the priest who christened her had no objections, though many church councils had fulminated against cults of diana and the moon. john, agnes and joan are all witch names, according to dr. margaret murray; wormhille (dragon hill) might be accidental, or it might have some meaning. one would have expected the local bishop to have secured a conviction; but the court apparently would have none of this and thought 'why shouldn't witches have a good time or practise their arts' as in ireland, they had no objec

y are said to sacrifice animals to the moon, or at least to hold ceremonies in honour of the full moon, with dances regulated by a moon dial. i am told that they have one very beautiful dance, the dance of the four winds, which is usually held round a standing stone or something which has four sides; but i can obtain no details. it is said that part of the initiation ceremony of the man is called diana's hunt, when all the single and unattached girls chase the initiate and whoever catches him beats him and then takes him under her guidance, it having usually been arranged beforehand who should catch him. i was told that blood was sometimes used in the rites and curses were put on people, but my informant knew nothing of the rites, or of their leader, except that there was a high priestess

hunt, when all the single and unattached girls chase the initiate and whoever catches him beats him and then takes him under her guidance, it having usually been arranged beforehand who should catch him. i was told that blood was sometimes used in the rites and curses were put on people, but my informant knew nothing of the rites, or of their leader, except that there was a high priestess called diana and that they use 'whiskey. the problem in investigating such a case is to find out whether the cult is an ancient one or whether it is of recent origin. in ireland the people are either strongly roman catholic or just as strongly protestant, and it is possible that someone may have invented a cult for fun, or in opposition to both religions. this, if it grew fairly strong, could not remain

gly protestant, and it is possible that someone may have invented a cult for fun, or in opposition to both religions. this, if it grew fairly strong, could not remain hidden for long, and then the churches would be likely to combine to crush it. if, on the other hand, it had an ancient tradition, then it might have carried on, as its members would have realised the necessity for secrecy. the name diana sounds a little like a modern invention; but from the renaissance onwards there have been many classical scholars who might have applied this name to an ancient goddess. there is a small town in ireland where it is the custom every year to put in the market place a billy goat attended by two maidens for three days and nights; and during that time it is an open town. this is known as puck fai

tell, for who knows when the persecution may break out again? but i think we must say goodbye to the witch. the cult is doomed, i am afraid, partly because of modern conditions, housing shortage, the smallness of modern families, and chiefly by education. the modern child is not interested. he knows witches are all bunk- and there is the great fear. i have heard it said 'i'd simply love to bring diana in, she would adore it and she has the powers, i know; but suppose in some unguarded moment she let it out at school that i was a witch? they would bully and badger her, and the county council or somebody would come round and take her away from me and send her to an approved school. they do such awful things by these new laws nowadays' diana will grow up and have love affairs, is not interes

m or if they were ancient or modern, if they were by someone who had seen the dance or simply by someone with a vivid imagination. so, with acknowledgement to the unknown author and congratulations on a good bit of description or imagination, i give them: twilight is over, and the noon of night draws to its zenith, as beyond the stream dance the wild witches, fair as a dream in a garden, naked in diana's sight, flaming censers on the sweet altar, light gleams on the waters, drifting vapours teem, laughter and swaying white shoulders gleam. oh joy and wonder at their lovely sight! the author of this evidently had no faith in the foul old witch story. in vol. lxiii of folk-lore for december, 1952, printed under collectanea, is an extremely interesting article by dr. margaret murray, with a r

t was mostly in man and the most womanly in woman (4) iamblichus, in his mysteries, says 'if one knows how, he can set in motion mysterious forces that are capable of contacting the will of another, directing his emotions as the operator desires; this may be done by the spoken word. ceremonies properly performed, or which proceed from an object properly charged with the power, we call magical (5) diana of ephesus wore a necklace of acorns; many celtic goddesses are mentioned as wearing them. at witch meetings every woman must wear one. when the ritual objects are being set out for a meeting, a number of strings of beads are put handy, so that if any witch hasn't brought a necklace, she promptly borrows one for the occasion. i remember one girl coming wearing a small string of pearls being

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man displays 4 evil tendencies, one in opposition to each of these 4 worlds. an evil inclination, evil thoughts, evil words and evil actions (isaac myer. vulcan gave apollo and diana arrows on the 4th day of their nativity. this say, sir thomas browne, is the gentile equivalent to the creation of the sun and moon on the 4th day. 55. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the talmud lays down the law as to a woman s drinking, saying one cup of wine is good for her, two do her harm, three demoralize her, and the fourth converts her into

n arranging a horoscope some astrologers use only 5 aspects of the planets the conjunction, the opposition, sextile, trine and square; and the evil or good fortune of the person seems to depend on them. among the romans a display of 5 wax candles indicated that a marriage was being celebrated; and special prayers were also made on such occasions to these 5 deities, jupiter, juno, venus, pitho and diana. see rabelais, 3. 20. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott one of the two main divisions of flowering plants is characterized by a predominance of the numbers 4 and 5. these plants have almost a total absence of the numbers 3 and 6 in the component parts of their flowers. these are the exogens or dicotyledons; on the other hand the monocotyledons or endo

ble to perseverance, b.c. 600. 5. pittacus who said, know thy opportunity, b.c. 569. 6. solon who said, know thyself, b.c. 600. 7. thales who said, suretyship is ruin, b.c. 550. the seven wonders of the world are thus enumerated: 1. pyramids of egypt. 2. the hanging gardens of babylon, for semiramis. 3. tomb of mausolus, king of caria, at halicarnassus, built by artemisia, his queen. 4. temple of diana at ephesus, 552 b.c. ctesiphon was the chief architect. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. colossus of rhodes, an image of the sun god, apollo, of brass, 290 b.c. 76. 6. statue of zeus, at athens, by phidias. 7. pharos of egypt, built by ptolemy philadelphus, of white marble, 283 b.c; or the palace of cyrus which is sometimes substituted. sapta rish

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