Michael Wynn's Occult Reference Library
DOG,DOGS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e we should find that the designations of several deities were bestowed upon the brute by way of degradation. vilk. saga, cap. 230. 235, has handed down tlwr (butcf. ed. nov, cap. 263) and paron, one being the o.n, the other the slav name in the slovak form parom= perun ch. viii. with the saxon herdsmen or hunters thunar was doubtless in nse for dogs, as perhaps donner is to this day. one sort of dog is called hj the poles grzviilas (linde 1, 7'i9a. 2, 798, by the bohemians hrmiles (jungm. 1, 759= thunder, forest-thunder. in helbling 4, 441 seq. i find a dog ivunsc^i (not wiinsch. similar to this is the transference of national names to dogs: the bohemian bojrok is a dog's name, but signifies an obotrite (jungm. 1, 150; sumr in the nialssaga seems to mean a same, sabme= lapp; hell)ling 4

d to this day. hanging up horses' heads was mentioned on p. 47. the grimnismal 10 tells ns, in osin's mansion there hung a wolf outside the door, and over that an eagle; were these mere simulacra and insignia 1 witechind says, the saxons, when sacrificing, set up an eagle over the gate: ad orientalem portam ponuntaquilam, aramque victoriae construentes; this eagle seems to have been her emblem. a dog hung up over the threshold is also mentioned, lex. alam. 102. buildings. 79 sed deprensarum passim capita omo, ferai^m arhoris ohscoenae patuiis haercntia ramis praebebant vano plausum spectacula vulgo. horrebant illic trepidi ramalia ccrvi et dirum frendentis ap)ri, fera spicula, denies, acribus exitium meditantes forte molossis. tunc qiioque sic variis arbos induta tropaeis fundebat rudibus

, welf is strictly catulus (huelf, whelp, ox. hvelpr),and distinct from wolf; natiiral history tells us of several strong courageous animals that are brought into the world blind; the langobardic and swabian genealogies play upon dogs and wolves being exposed; and as odoacer, otachcr (a thing that has never till now been accounted for) is in some versions called sipicho, on. bicki, and this means dog (bitch, i suspect a similar meaning in edica, eticho, ediulf, odacar, which probably affords a solution of the fable about the' blind schwaben and hessen: their lineage goes back to the blind welfs. in the genealogy ediulf is described as brother to ermenrich, in later sagas bicki is counsellor to lormunrekr; the hildebrandslied has but too little to say of otacher. then vuldulf also (perhaps

3 8 INITIATION CEREMONY

thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names div

4 7 INITIATION CEREMONY

t of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah and tebunah, the great supernal mother, aima eloh

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and, with four hired assistants, instigated a reign of torture and terror especially in the eastern counties of england, amassing a huge fortune for himself in the process. in the colonies of america, the most notorious trials were those at salem, held between 1692 and 1693. during this period of mass hysteria, 141 people from the town and immediate area were arrested, and 19 were hanged. even a dog was hanged. dorcas good, a four-year-old child, was the youngest victim to be accused of witchcraft and imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, vill

f earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though

ABRAMELIN2

unto your business; and those which you can dispense with, leave alone. you may sleep with your wife in the bed when she is pure and clean; but when she hath her monthly courses you shall not allow her to enter the bed, nor even the chamber. every sabbatheve it is necessary to change the sheets of the bed, and all the linen. every saturday you shall perfume the chamber. and ye shall not allow any dog, cat, or other animal to enter into nor dwell therein; so that they may in no way be able to render it unclean. as regardeth the matrimonial obligation, it is chastity, and the duty that of engendering children; but the whole should be done in the fear of god, and, above all things, in such case see that your wife be not impure. but during the following four moons ye shall flee sexual intercou

ABRAMELIN3

but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor (if) in the form of a serpent( b c) in the form of an ape (1) a n a k i m n a k i m (2) c e p h i r e p h i r (3) o i k e t i s i k e t i s p a r a s a r a s (4) the sacred magick 137 (5) r a c a h a c a h (6) c u s i s u s i s (7) p e r a c h i e r a c h i p e r h c a h c a r e (8)

. f is a gnomon of j squares taken from a square of c f squares. racah is apparently from the hebrew rqh meaning vain, empty; and does not seem to have any particular reference to any of the forms mentioned for the symbols. no. g is again a gnomon of j squares, taken from a square of c f squares. it is placed fourth in order in the ms. cusis may be from the dative plural of the greek word kuon= a dog, but in hebrew it would mean numbering, computing. no. h is a border of c e squares taken from a square of e j squares. perachi, perhaps from prk, savagery. db is a bear in hebrew. the sacred magick 139 no. i is a square of c f squares. risir, perhaps from latin risor, a mocker or jester. iseri, perhaps from hebrew or chaldaic root, isr, to punish or whip. sekes, perhaps from schsh= reborn by

a s i h e b e e s i d (7) i s i c h a d a m i o n s e r r a r e p i n t o i r a a s i m e l e i s c r a t i b a r i n s i h a s i n a s u o t i r a r i b a t i n t i r a d e m a s i c o a n o c a p e r u n o i b e m i m i l i o t a b u l e l i n e n t i n e l e l a o t i s i r o m e l i r n o s i r a c i l a r i the sacred magick 149 no. f is a square of e j squares. kalteph. the hebrew word for dog is klb. this square it will be noted is not a perfect acrostic. no. g is a square of g e squares. diseebeh is probably from zabh- a wolf. this square also is not at all perfect as an acrostic. no. h is a square of b e e squares. isichadamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder a

of b i squares from a square of e j. giripes may mean small beasts that run swiftly. no. d d consists of b a squares from a square of c f. arnep should probably be arneb. it means a hare, whence this square should perhaps be numbered d c. the sacred magick 201 no. d e is a gnomon of j squares from a square of c f. aiial probably means wild goats. no. d f consists of b c squares from c f. kelef= a dog, whence this square should probably be numbered d d. of abramelin the mage 202 the twenty-eighth chapter. o have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence( b) to have coined gold( c) to have coined silver( d) to have silver in small coins( e) to have small change in copper (or bronze. notes to chapter xxviii (a) the symbols of this

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e thing, the yoga which we constantly practice has not invariable results; there is a question of attention, of investigation, of reflexion. i propose to deal in a future instruction with the modifications of our perception thus caused, for they are of great importance to our science of yoga. for example, the classical case of the two men lost in a thick wood at night. one says to the other 'that dog barking is not a grasshopper; it is the creaking of a cart' or again 'he thought he saw a banker's clerk descending from a bus. he looked again, and saw it was a hippopotamus' everyone who has done any scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what

e it is much better for you to perform the practices, obtain the experience, and come to me yourself with the information. in this way you will know that you have got the right thing, whereas if i were to tell you now, you would very likely imagine it. 2. automatic rigidity: the body becomes still, as the result of a spasm. this is perfectly normal and predictable. it is customary to do it with a dog. you stick him in a bell-jar, pump in oxygen or carbonic acid or something, and the dog goes stiff. you can take him out and wave him around by a leg as if he were frozen. this is not quite the same thing, but near it. 25. men of science are terribly handicapped in every investigation by having been trained to ignore the immeasurable. all phenomena have subtle qualities which are at present in

ntific methods of investigation. we can imitate the processes of nature in the laboratory, but the imitation is not always exactly identical with the original. for instance, professor j. b. s. haldane attempted some of the experiments suggested in 'the equinox' in this matter of pranayama, and very nearly killed himself in the process. he did not see the difference between the experiment with the dog and the phenomena which supervene as the climax of a course of gentle operation. it is the difference between the exhilaration produced by sipping clos vougeot '26 and the madness of swilling corn whiskey. it is the same foolishness as to think that sniffing cocaine is a more wholesome process than chewing coca leaves. why, they exclaim, cocaine is chemically pure! cocaine is the active princi

his is a very extraordinary phenomenon. you are sitting tied up on the floor, and you begin to be wafted here and there, much as dead leaves are moved by a little breeze. this does happen; you are quite normal mentally, and you can watch yourself doing it. the natural explanation of this is that your muscles are making very quick short spasmodic jerks without your being conscious of the fact. the dog helps us again by making similar contortions. as against this, it may be argued that your mind appears to be perfectly normal. there is, however, one particuliar point of consciousness, the sensation of almost total loss of weight. this, by the way, may sound a little alarming to the instructed alienist. there is a similar feeling which occurs in certain types of insanity. 27. the fourth state

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but ma

ircle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and s

move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine

existence is of forms unnatural and painful to the eye and to the mind, whereby the spirit is threatened and wrenches loose from the body in flight. and for that reason, the fearful utukku xul take possession of the body and dwell therein until the priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighbourhood. and there are all the allu, frightening dog-faced demons that are the messengers of the gods of prey, and that chew on the very bones of man. and there are many another, of which this is not the rightful place wherein they may be mentioned, save to warn the priest against the ambitious striving against the ancient ones of the outside, until mastery is acquired over the powers that reside within. only when adar has been obtained, may the

e it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the ig

by thee; and the stars in their places will lose their light, and the moon, nanna, by whom thou also workest, shall become black and extinguished, and aratagar shall be no more, and the earth shall abide not and around thee shall appear the flame, like lightning flashing in all directions, and all things will appear amid thunders, and from the cavities of the earth will leap forth the annunnaki, dog-faced, and thou shalt bring them down. and the sign of your race is this: which thou shalt wear at all times, as the sign of the covenant between thee and the elder gods. and the sign of the elder ones is this: which thou shalt wear at all times, as the sign of the power of the magick of enki. and i have told thee all this before, but i tell thee again, for the priest, being furnished with eve

ALEISTER CROWLEY BOOK OF LIES

object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his pleasure in the sport. this is the comedy of pan, that man should think he hunteth, while those hounds hunt him. this is the tragedy of man when facing love and death he turns to bay. he is no more hare, but boar. there are no other comedies or tragedies

thrown off; death is the penalty of failure. as it is written: in the hour of success sacrifice that which is dearest to thee unto the infernal gods! the englishman lives upon the excrement of his forefathers. all moral codes are worthless in themselves; yet in every new code there is hope. provided always that the code is not changed because it is too hard, but because if is fulfilled. the dead dog floats with the stream; in puritan france the best women are harlots; in vicious england the best women are virgins. if only the archbishop of canterbury were to go make in the streets and beg his bread! the new christ, like the old, it the friend of publicans and sinners; because his nature is ascetic. o if everyman did no matter what, provided that it is the one thing that he will not and ca

it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda-eta xi-gamma margery daw i love laylah. i lack laylah "where is the mystic grace" sayest thou? who told thee, man, that laylah is not nuit, nd i hadit? i destroyed all things; they are reborn in other shapes. i gave up all for one; this one hath given up its unity for all? i wrenched dog backwards to find god; now god barks. think me not fallen because i love laylah, and lack laylah. i am the master of the universe; then give me a heap of straw in a hut, and laylah naked! amen. book of lies get any book for free on: www.abika.com 133 [136] commentary( xi-gamma) this chapter returns to the subject of laylah, and to the subject already discussed in chapters 3 and others, particu

ALEISTER CROWLEY BOOK OF THE LAW

there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19: is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us. ii,21: we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this i

l perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a fe

ALEISTER CROWLEY DUTY

ter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperateness from the whole, and creating a ne

ALEISTER CROWLEY LIBER 777

n euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog w

n like a xenopilus 19 14 ]yarl leraikha an archer in green 20 17% and# cyfwb botis viper (or) human, with teeth and 2 horns, and with a sword. 22 20! wcrwp purson lion-faced man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

gh it is only a small part of the outfit of a magician, it is the whole of the outfit of the elemental. he will, therefore, suffer intensely in case of any error or misfortune occurring to his protegee. this feeling is rather peculiar. it is quite instinctive with the best men. they 90 hear of the destruction of a city of a few thousand inhabitants with entire callousness, but then they hear of a dog having hurt its paw, they feel weltschmertz acutely. it is not necessary to say much more than this concerning transformations. those to whom the subject naturally appeals will readily understand the importance of what has been said. those who are otherwise inclined may reflect that a nod is as good as a wink to a blind horse- 91 chapter xii of the bloody sacrifice: and matters cognate. it is

raphy of the astral planes, in less technical language than that of liber 777. these notes were accordingly jotted down by him. to elaborate them further would have been to make them disproportionate to the rest of this treatise. 1) what are "astral" and "spiritual beings? man is one: it is a case of any consciousness assuming a sensible form. microcosms and elementals. maybe an elemental (e.g. a dog) has a cosmic conception in which he is a microcosm and man incomplete. no means of deciding same, as in case of kinds of space< similarly, our gross matter may appear unreal to beings clad in fine matter. thus, science thinks vulgar perceptions "error. we cannot perceive at all except within our gamut; as, concentrated perfumes, which seem malodorous, and

there is a definite set of relations between certain "ideas" of ours, and their expressions, and certain types of phenomena (thus symbols, the qabalah, etc. enable us to communicate with whom we choose) 7 "astral" beings possess knowledge and power of a different kind from our own; their "universe" is presumably of a different kind from ours, in some respects (our idea "bone" is not the same as a dog's; a short-sighted man sees things differently to one of normal vision) it is more convenient to assume the objective existence of an "angel" who gives us new knowledge than to allege that our invocation has awakened a supernormal power in ourselves. such incidents as "calderazzo< and "jacob< make this mor

at visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons, dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame 292 that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe wound round that vanished glory of the globe

corn :olive, shamrock: 5 :basilisk :oak, nux vomica, nettle: 6 :phoenix, lion, child :acacia, bay, laurel, vine: 7 :lynx :rose: 8 :hermaphrodite, jackal, twin :moly, anhalonium lewinii: serpents: 9 :elephant:(banyan) mandrake, damiana: yohimba: 10 :sphinx :willow, lily, ivy :11 :eagle or man (cherub of air.:aspen: 12 :swallow, ibis, ape, twin :vervain, herb mercury: serpents: marjolane, palm: 13 :dog :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar

hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cherub of fire :red poppy, hibiscus, nettle: 32 :crocodile :ash, cypress, hellebore, yew: nightshade :32 bis :bull (c

ALEISTER CROWLEY MAGICK WITHOUT TEARS

y present consciousness is such that the course of action a is more natural to me that the course of action b" magic without tears get any book for free on: www.abika.com 54 or: a is a shorter cut to nothing; a is less likely to create internal conflict. 14* n n= two or naught; one is the magical, the other the mystical, process. you will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and sing songs calculated to attract current coin of the realm from a discerning public! the two actions are ultimate

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

in my study" or "dogs are not in my study" i can make a little diagram: d is the world of dogs; s is my study. here it is: the squares are quite separate. the whole world outside the square d is the world of no dogs: outside the square s, the world of no-study.24 but suppose now that i want to make the zero absolute, like our 00, i must say "no dogs are not in my study" or "there is no absence-of-dog in my study" that is the same as saying "some doge are in my study" diagram again: 25 in diagram 1, 26 "the world where no dogs are" included the whole of my study; in diagram 2 that absence-of-dog is no longer there; so one or more of them must have got in somehow. that's that; i know it may be a little difficult at first; fortunately there is a different way- the chinese way- of stating the

hat which remains (the continuation is amusing! vv. 10 and 11 read "o prophet! thou hast ill will to learn this writing. i see thee hate the hand& the pen; but i am stronger" at that time i was a hard-shell buddhist, sent out a new year's card "wishing you a speedy termination of existence" and this as a young man, with the world at my feet. it only goes to show) vv. 19, 20 "is a god to live in a dog? no! but the highest are of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us" this chapter returns over and over again to this theme in one form or 5 "peace: the glow of satisfaction at achievement. it is not "eternal" rather, it whets the appetite for another adventure (peace, gk: h. eiphnh= 189= 7 x 9 x 13' the venusian plus lunar form of unity) 24 a

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

ty of intervening himself" lazy old parishioner! now for a douche of common sense. hatha-yoga is quite clear and simple, even logical, about it. the method is plain pranayama. didn't i tell magic without tears get any book for free on: www.abika.com 175 you onetime of the four stages of success? 1. perspiration- of a very special kind. 2. sukshma-khumbakam: automatic rigidity. one stiffens like a dog in a bell-jar when you pump in carbon dioxide (is it) 3. the bhuchari-siddhi "jumping about like a frog" one is wafted, without one's asana being disturbed, about the floor, rather as fragments of paper, or dry leaves, might be in a slight draught under the door. 4. if one is quite perfectly balanced one cannot be moved sideways; so one rises. and there you are! personally, i reached the bhuch

ALEISTER CROWLEY MEDITATION

hese, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of t

ritanism and formalism. thus "non-killing" which originally meant "do not excite yourself by stalking tigers" has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula. but this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. if the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it. a similar difficulty with wives has caused some masters to recommend celibacy. in all these questions common sense must be the guide. no fixed rule can be laid down. the "non-receiving of gifts" for instance, is rather important for a hindu, who would be thoroughly upset for weeks if any one gave him a cocon

ifles. there is no power which cannot be pressed in to the service of the magical will: it is only the temptation to value that power for itself which offends. one does not say "cut it down; why cumbereth it the ground" unless repeated prunings have convinced the gardener that the growth must always be a rank one "if thine hand offend thee, cut it off" is the scream of a weakling. if one killed a dog the first time it misbehaved itself, not many would pass the stage of puppyhood. the best vow, and that of most universal application, is the vow of holy obedience; for not only does it lead to perfect freedom, but is a training in that surrender which is the last task<crowley's views, this is the most controversial. it appears to fly in the face of thelema. there is high

es of the holy qabalah. to puzzle out an imaginary meaning for this "nonsense" sets one thinking of the mysteries; one enters into deep contemplation of holy things and god himself leads the soul to a real illumination. hence also the necessity of incarnation; the soul must descend into all falsity in order to attain all-truth. for instance: old mother hubbard went to her cupboard to get her poor dog a bone; when she got there, the cupboard was bare, and so the poor dog had none. who is this ancient and venerable mother of whom it is spoken? verily she is none other than binah, as is evident in the use of the holy letter h with which her name begins. nor is she the sterile mother ama-but the fertile aima; for within her she bears vau, the son, for the second letter of her name, and r, the

her name begins. nor is she the sterile mother ama-but the fertile aima; for within her she bears vau, the son, for the second letter of her name, and r, the penultimate, is the sun, tiphareth, the son. the other three letters of her name, b, a, and d, are the three paths which join the three supernals. to what cupboard did she go? even to the most secret caverns of the universe. and who is this dog? is it not the name of god spelt qabalistically backwards? and what is this bone? the bone is the wand, the holy lingam! the complete interpretation of the rune is now open. this rime is the legend of the murder of osiris by typhon. the limbs of osiris were scattered in the nile. isis sought them in every corner of the universe, and she found all except his sacred lingam, which was not found u

it seriously one must be already mad "crowley> if one really thought that the majority of mankind was doomed to eternal punishment, one would go raving about the world trying to "save" people. sleep would not be possible until the horror of the mind left the body exhausted. otherwise, one must be morally insane. which of us can sleep if one we love is in danger of mere death? we cannot even see a dog drown without at least interrupting all our business to look on. who then can live in london and reflect upon the fact that of its seven million souls, all but about a thousand plymouth brethren will be damned? yet the thousand plymouth brethren (who are the loudest in proclaiming that they will be the only ones saved) seem to 119 get on very well, thank you. whether they are hypocrites or mor

ALEISTER CROWLEY SEPHER SEPHIROTH

rnal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malk

ALEISTER CROWLEY THE LAW OF LIBERTY

4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy

ALEISTER CROWLEY THE LOST CONTINENT

cliffs went absolutely sheer and smooth into the water. it was in shape a flattish cylinder, but the top broadened into a pointed knob, somewhat in the style of st. basil's at moscow. there was not a trace of vegetation, which by the way was despised by the atlanteans. a child would pick a flower contemptuously thinking "you cannot even move about, or pet it as an english degenerate woman does a dog. the only entrance was by an orifice at the top. but the base was tunneled so that from every house was a channel for the zro which having been brought to the highest perfection was thus transferred to headquarters. the receptacle at the base being far below the earth, and the zro further heated by friction, it seethed continually into a bluish or purplish smoke. this was the sole sustenance o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t like the editorials, or the comic supplement, it's only two cents gone, and she can get another. blind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying "natura abhorret a vacuo. for she is the image of the soul of nature, the great mother, the great whore. it is to be well noted that the great women of history have exercised unbounded freedom in love. sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account

heir being 'poor and sad' proves them to be 'shadows' who 'pass and are done' the 'lords of the earth' are those who are doing their will. it does not necessarily mean people with coronets and automobiles; there are plenty of such people who are the most sorrowful slaves in the world. the sole test of one's lordship is to know what one's true will is, and to do it. al ii,19 "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us" the new comment a god living in a dog would be one who was prevented from fulfilling his function properly. the highest are those who have mastered and transcended accidental environment. they rejoice, because they do their will; and if any man sorrow, it is clear evidence of something wrong with him. w

e understanding, which then presents a simple idea to the will. this issues its orders accordingly for unquestioning execution. if the will should appeal to the mind, it must confuse itself with incomplete and uncoordinated ideas. the clamour of these cries crowns anarchy, and action becomes impossible. al ii,31 "if power asks why, then is power weakness" the new comment it is ridiculous to ask a dog why it barks. one must fulfil one's true nature, one must do one's will. to question this is to destroy confidence, and so to create an inhibition. if a woman asks a man who wishes to kiss her why he wants to do so, and he tries to explain, he becomes impotent. his proper course is to choke her into compliance, which is what she wants, anyhow. power acts: the nature of the action depends on th

ses any meaning at all. at the time when this book was written, official science angrily scouted the 'factor infinite and unknown' and clung with pathetic faith to the idea that reason was the touchstone of truth. in a single sentence, aiwaz anticipates the discoveries by which the greatest minds now incarnate have made the last ten years memorable. al ii,33 "enough of because! be he damned for a dog" the old comment 33. we pass from the wandering in the jungle of reason to- the awakening (see next verse. the new comment this is the only way to deal with reason. reason is like a woman; if you listen, you are lost; with a thick stick, you have some sort of sporting chance. reason leads the philosopher to self-contradiction, the statesman to doctrinaire follies; it makes the warrior lay down

result if they were free to do their own wills. the sense of sin, shame, self-distrust, this is what makes folk cling to christianity-slavery. people believe in a medicine just in so far as it is nasty; the metaphysical root of this idea is in sexual degeneracy of the masochistic type. now "the law is for all; but such defectives will refuse it, and serve us who are free with a fidelity the more dog-like as the simplicity of our freedom denotes their abjection. even such shallow soapsudmongers as sir walter besant and mr. james rice have had an inkling of these ideas. i quote "ready-money mortiboy, chapter xxiii "the big-bearded man stood towering over the children, with his right arm waving them out into the world- where? no matter where: somewhere away: somewhere into the good places of

e illustration of this text. the only nations which have suffered are those whose religion was osirian, or, as they called it, christian. the exception is turkey, which foolishly abandoned the principles of islam to form an unholy alliance with the giaour. abdul hamid would never have made such an ass of himself as the degenerate gang of "liberty and progress; may jakals defile the pyres of their dog fathers (the god of vengeance is in greek omicron alpha-lambda-alpha-sigma-tau-omega-rho, aleister. for some reason which i have not been able to trace, this god became alastor, the desert daemon of the rabbins, the later the "spirit of solitude" of shelly. the attribution is appropriate enough, the root being apparently a aomai, i wander. the idea of "going" is dreadful to the bourgeois, so t

ALEISTER CROWLEY THE SWORD OF SONG

compain when goneril insists that this sort of thing shall not occur in a royal house? she does so, in language nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her his own daughter a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters a simple, ordely-minded man; he must not be confused with cornwall; he is at the last lear s dog; yet even he in decent measured speech sides with his wife. is lear quited? no! he utters the most horrible curse, not excepting that of count cenci, that a father ever pronounced. incoherent threats succeed to the boilings-over of the hideous malice of a beastly mind; but a hundred knights are a hundred knights, and a threat is a threat. goneril had not fulfilled her duty to herself, to her p

ible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific meth

ey says: the ladies league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66 the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the magical memory. the sattva is this agglomeration. see my* paganini, a famous violinist. notes 61 science and buddhism, infra, for a full discussion of this point. 518. and.67 note the c

s species than any other. he called it summa spes. i. existence being sorrow, the cause of it deisre, a merry tune i borrow to light upon the lyre: if death destroy me quite, then, i cannot lament it; i ve lived, kept life alight, and damned if i repent it! let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it* famous adelphi villain. ii. as far as reason goes, there s hope for mortals yet: when nothing is that knows, what is there to regret? our consciousness depends on matter in the brain; when that rots out, and ends, there ends the hour of pain. iii. if we can trust to this, why, dance and drink and revel! great scarlet mouths to kiss, and sorrow to the devil! if pangs

o martaban to make myself a buddhist. v. and yet: the bigger chance lies with annihilation. follow the lead of france, freedom s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it! 616. a lizard.71 a short account of the genesis of these poems seems not out of place here. the design of an elaborate parody on* the hardening of the arteries, which is the predisposing cause of senile decay; thus taken as the one positive assurance of death. the sword of song 62 browning to be called ascension day and pentecost was conceived (and resolved upon) on

he stability of the universe is the great enemy; the unstable being the everlasting, saith adhou bim aram, the arab. o elmen zata, our sophic pilaster! further in the dream there was let down from heaven a mighty tessaract, bounded by eight cubes, whereon sat a mighty dolphin having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice: thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him there

ALEISTER CROWLEY EQ I 1

y brown over white. the bull is male, with a taurian tail hanging down below the hooves. the hind hooves are gold. the "saddle" of the bull is done in orange plates on gold. across the bottom and on the left side is a predominantly red-orange serpent with yellow scutes divided by orange. the scales on the back are represented in red dots on orange and defined by silver and red. eye in blue. teeth dog-like in blue with black boning. the body makes seven tight loops separated by arcs on the left of the illustration, curves to make two and a half undulations across the bottom and arches downward in a semicircle at the upper left corner. flames in yellow and red are associated with the head as: three flames accented gold brown in the shape of the hebrew letter shin above head, directly above b

er and precious stones; and before my path the daughters of pleasure dance with unbraided tresses, scattering lilies and roses along my way. life is a joy indeed, a rapture of clinging lips and of red wine, which flows in beads along the bronze and purple tresses, and then like rubies of blood finds refuge between the firm white breasts of maddened maidenhood. hark. what is that, the yelping of a dog? no, it is the death-cry of a man. ay! the biting of sharp swords, and the shrieking of many women. ho! the feast has indeed begun, the rabble have broken in, scythes glisten in the torch-light and tables are overturned; wine is gulped down by filthy mouths, and spilt and mingled with the blood of the slaughtered children of eros, so that the banquet of love has become the shambles of death. n

ALEISTER CROWLEY EQ I 5

my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve, and coil, and close, and curl) slips the grip as the swallow avoids the leaps of the dog; or the moon, that sails abeam to god's invisible gales, the clumsy caress of the asteroids! love her in memory, love her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i

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 he hated. patricia ran, tense and angry, through the house

s" she cooed "why, you're all hairy" he cried "and the scent! the scent" from without came sharp and resonant the yap of a hound as the moon rose. patricia put her hands to her body. he was telling the truth "the visitor" she screamed once with fright, and was silent. he switched the light on, and she screamed again. there was a savage lust upon his face "this afternoon" he cried "you called me a dog. i looked like a dog and thought like a dog; and, by god! i am a dog. i'll act like a dog then" obedient to some strange instinct, she dived from the bed for the window. but he was on her; his teeth met in her throat. in the morning they found the dead bodies of both hound and fox- but how did that explain the wonderful elopement of lord eyre and miss fleming? for neither of them were ever see

st, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the desert's bastard brother thuba mleen! for he would wake, and scream aloud the word to annihilate the dream. the triumph of pan. by victor b. neuburg. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of songs; they deal with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over

ALEISTER CROWLEY EQ I 5

her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos

vision and the voice, i would know if these things be of the essence of the aethyr, or of the essence of the seer. and he answers: it is of the essence of him that is called nemo, combined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice, save for him that is called nemo. and he that seeketh the vision and the voice therein is led away by dog-faced demons that show no sign of truth, seducing from the sacred mysteries, unless his name be nemo. and hadst thou not been fitted, thou too hadst been led away, for before the gate of the 15th aethyr, is this written: he shall send them strong delusion, that they should believe a lie. and again it is written: the lord hardened pharaoh's heart. and again it is written that god tempteth man

s opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice

ALEISTER CROWLEY EQUINOX EQ I 1 2

ng taken to have them well fed, well housed, and in every way kept under the best sanitary conditions. usually we have found it desirable to keep two or more of the approved animals on hand at all times, so there may not be delay in testing samples as they come in. in applying the test, the standard dose (in form of solid extract for convenience) is administered internally in a small capsule. the dog's tongue is drawn forward between the teeth with the left hand and the capsule placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four hours before the test and an efficient cathartic given if needed. within a comparatively s

s drawn forward between the teeth with the left hand and the capsule placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four hours before the test and an efficient cathartic given if needed. within a comparatively short time the dog begins to show the characteristic action of the drug. there are three typical effects to be noticed from active extracts on susceptible animals: first a stage excitability, then a stage of inco-ordination, followed by a period of drowsiness. the first of these is so dependent on the characteristics of the dog used that it is of little value for judging the activity of the drug, while with only

active extracts on susceptible animals: first a stage excitability, then a stage of inco-ordination, followed by a period of drowsiness. the first of these is so dependent on the characteristics of the dog used that it is of little value for judging the activity of the drug, while with only a few exceptions the second, or the stage of inco- ordination, invariably follows in one or two hours; the dog loses control of its legs and of the muscles supporting its head, so that when nothing occurs to attract its attention its head will droop, its body sway, and, when severely affected, the animal will stagger and fall, the intoxication being peculiarly suggestive and striking. experience is necessary on the part of the observer to determine just when the physiological effects of the drug begin

k of attention, or drowsiness. it is particularly necessary for the animals to be confined in a room there nothing will excite them, since when their attention is drawn to anything of interest the typical effect of the drug may disappear. the influence of the test dose of the unknown drug is carefully compared with that of the same dose of the standard 247 preparation administered to another test dog at the same time and under the same conditions. finally, when the animals become drowsy, the observations are recorded and the animals are returned to their quarters. the second day following, the observations upon the two dogs are reversed,"i.e. the animal receiving the test dose of the unknown receives a test dose of the known, and "vice vers and a second observation is made. if one desires

cated report of inactivity, although many tons of the various preparations of cannabis indica have been tested and supplied for medicinal purposes. at the beginning of our observations careful search of the literature on the subject was made to determine the toxicity of the hemp. not a single case of fatal poisoning have we been able to find reported, although often alarming symptoms may occur. a dog weighting 25 pounds received an injection of two ounces of an active u.s.p. fluid extract in the jugular vein with the expectation that it would certainly be sufficient to produce death. to our surprise the animal, after being unconscious for about a day and a half, recovered completely. this dog received, not alone the active constituents of the drug, but also the amount of alcohol contained

ed an injection of two ounces of an active u.s.p. fluid extract in the jugular vein with the expectation that it would certainly be sufficient to produce death. to our surprise the animal, after being unconscious for about a day and a half, recovered completely. this dog received, not alone the active constituents of the drug, but also the amount of alcohol contained in the fluid extract. another dog received about 7 grammes of solid extract cannabis with the same result. we have never been able to give an animal a sufficient quantity of a u.s.p. or other preparation of the cannabis (indica americana) to produce death. there is some variation in the amount of extractive obtained, as would be expected from the varying amount of stems, seeds, etc. in the different samples. likewise there is

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folly and capricious ignorance welded to his thoughts. nothing contents him, nothing satisfies him; if he is not weeping he is laughing, if he is not laughing he is weeping; he grumbles and applauds, despises and reveres, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil and to thumb- mark sits down and cries for the moon, or else like the dog in the fable seeing his own image in the river of his dreams, loses all he has in the vain attempt to grasp more. slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls "liberty: freedom is what he craves, yearns, and strives for- freedom to leap into some miasmal bog and wallow. if he is a ploughman he wants more fields

tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways of god are inscrutable and past finding out. thus the unobtainable tempts us, and the little segments of god that we see become to us the fiercest and most terrible of the dog-faced demons which seduce us from the path. he is always at our elbow, whispering, tempting, jeering, advising and helping us; he it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; he it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless he is not only the cloud but that ultimate f

which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient fam

nts; on its apex is the word hb:taw hb:aleph (ath) composed of the first and last letters of the alphabet, it signifies essence. the square base represents the material universe. and then the seventeenth key of the tarot: this key represents a star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name eheieh. in the egyptian sense it is sirius, the dog-star, the star of isis-sothis. around it are the seven planets. the nude figure 279 is the synthesis of isis, nephthys, and hathoor. she is aima, binah, and tebunah, the great supernal mother aima elohim pouring upon earth the waters of creation. in this key she is completely unveiled, whilst in the twenty-first she was only partially so. the two urns contain the influences of chokhmah and bin

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would prove a useless narrative. the floating machinery suffered, was nearly wrecked; the crew suffered, nearly perished; i suffered, and nearly died. after the storm was over i found myself on the shore of this island with the box; a small cage out of which two carrier- pigeons, almost dead with hunger, were struggling to escape; three sailors of the crew; the man-whose-nose-sings-at-will, and a dog; while my tormentor and the other souls were drowned, i suppose, or thrown upon some other hand. it seems now almost as if i should wish my tormentor to be here. i might cure him; and at all events he would be compelled by necessity to adopt a more lenient attitude towards me. besides, now that he has made me to fit his box, the worst is over. here takes place an incoherent discussion on the b

nd striking experiences which i am undergoing will doubtless be of no little help to the "bon -fide" thinkers of our present day. dean swift and samuel butler stand, no one will deny it, as the greatest benefactors of humanity. if my sufferings could prove of any utility, in their turn, i should feel myself proud and most happy to describe at length the life i am now leading with three sailors, a dog, a musician, a box whose value i am learning every day to appreciate more and more, and our carrier-pigeons, in a distant island. i must begin methodically and give a systematic account of my life here. i trust that the authority presiding over our destinies will look upon me as the most logical of all men. as the surroundings play an important part in our life, my first duty is to describe th

ver. yet i bore him no grudge. he was right; i feel it more intensely every day. a box so mighty needed a cover. in consequence, knowing that the hour of my death might strike at any moment, i had to find a man-cover to replace me in that event; one who would never forget to reintegrate the box every night. proceeding in order, i looked around me; and at once 368 discarded the two pigeons and the dog. i had only to choose between the three sailors and the man-whose-nose-sings-at-will. as the latter was of great help to us, and kept the negroes amused for hours with the harmonious though plaintive accords springing at will from his nasal organ, there remained only the sailors. the natives, were, of course, totally unfit for such a fate. they could find no inner delectation in the perpetual

asion rather incongruously. for instance, in front of chapter xiv"'jesus called a little child unto him- matthew xviii. 2'"uncle tom" said eva "i'm going there 'uncle tom's cabin" norman roe. 392 stewed prunes and prism: the tennyson centenary the judicious may possibly wonder why one should dig so deep into the tumulus of oblivion to rescue (though but for execration) the bones of so very dead a dog as alfred tennyson. but the truth is not so near the surface. he can hardly be called dead who never lived; and a trodden worm writhes longer than a felled ox. so therefore tennyson succumbed to contempt, not to hatred; men twitched their robes away from the contamination of the unclean thing- there was no fight, no bloodshed. now therefore the smirking approval of the neuters of england conti

an old maid's patience; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw with ravine, shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of the atonement) but at most the pastoral summons to a simple worship, at least the dinner-gong- a dinner whose turkey cooed, not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible

ALEISTER CROWLEY EQUINOX EQ I 2

r red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carried by the eternal will of the father, and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for

ds i was confronted by a stern, grey figure, short, stout, and bearded, but of an indescribably majesty and force "he laid his hand unhesitatingly upon my shoulder 'unhappy man' he cried 'thou art sacrificing thy life to a phantom "look not" quoth zoroaster "upon the visible image of the soul of nature, for her name is fatality" what thou hast seen- i know not what it is, save that it is as 126 a dog-faced demon that seduceth thy soul from the sacred mysteries; the mysteries of life and duty"'let me tell my story' i replied 'and you shall judge- for, whoever you may be, i feel your power and truth"'i am eliphaz levi zahed- men call me the abbe constant' returned the other"'the great magician"'the enemy of the great magician "we went together to my house. i had begun to suspect some trick o

ALEISTER CROWLEY EQUINOX EQ I 3 2

n unto thee, o thmaist, truth-queen, who presidest at the balance of truth! adoration unto thee, asi; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish b

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ble catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton!1 this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific me

mr. waite, your method is not even original. when sir mahatma agamya paramahansa guru swamiji (late of h. m. prisons, thanks to the unselfish efforts of myself and a friend) was asked "and what of the teaching of confucius_ or any one else that the boisterous old boy had never heard of_ he would reply contemptuously "oh, him? he was my disciple" and seeing the hearer smile would add "get out you dog, you a friend of that dirty fellow crowley. i beat you with my shoe. go away! get intellect! get english" until an epileptic attack supervened. mr. waite, like marie corelli, in this as in so many other respects, brags that he cares nothing for criticism, so he won't mind my making these little remarks, and i may as well go on. he has "betrayed (to use his own words) the attributions of some o

y love, for she is concealed and cannot be seen, as the sun burneth over her and drowneth her in fire, whilst below her surgeth the sea, whose waves are as flames of water. when thou has licked up the ocean thou shalt not see her because of the fire; and when thou hast swallowed the sun surely shall the waters be driven from thee, so that though the fire be thine the water hath slipped thee, as a dog its leash. yet the path is straight. 8. along it shalt thou journey, and then shalt thou learn that the fear of death is the blood of the world. so the woman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hair as a sign of the fickleness of d

s opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice

ALEISTER CROWLEY EQUINOX EQ I 3

s the place, to enter into the twelve mystic works of this man who became a god. yet let us at least note three points_ that the tenth labour was to slay geryon, the "three-"headed and "three-"bodied monster of gades; that the eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong mus

ALEISTER CROWLEY EQUINOX EQ I 4 2

our scientific friend, eh? delhomme. oh, i'm not afraid of him. a "farceur" no more, though sometimes a pleasant one. ossory "tu t'en f, a, mon vieux chameau? quoi" delhomme["very disgusted at "ossory's "vulgarity, which mistakes "argot "for" chic. well, sir, as soon as i can find a favourable opportunity- ossory. grief is a good mood to catch them in, my boy. i know! i know! i've been a bit of a dog in my time["shakes hands as they go out" delhomme["returning. one word in your ear, sir, if i may. it's purely instinctive- but- but- well, sir, i mistrust that man todd! ossory. thanks: i believe you may be right. delhomme. good-bye, sir! ossory. good-bye. mrs. ossory["rising. alfred, that man is a devil! ossory. what, little delhomme? mrs. ossory. of course not, alfred. how can you be so sil

s, hayward's heath, three bridges, red hill, and east croydon- they ought to stop to set down passengers at earlswood, and though it's a beautiful story, and i like nixie, i must confess to being rather bored. rather with a capital r and a sforzando "er" i wanted george macdonald's "lilith" and arthur machen's "hill of dreams- they have blood in them. and i was not in my library, but in a stuffy, dog-returneth-to-his-vomit- scented microbe-catcher labeled 1st compo. then, too, algernon blackwood began to remind me of maeterlinck. there was too much bluebirdiness, and it gave me the blue devils. and then, again, though i've never read j. m. barrie, i felt sure 331 that he must be responsible for some of the oysters in the stew. and where was sidney blow? yes: it's a silly book; a book elabo

witless filcher of thy fallen crab-apples? this housemaid of the court theatre, the gittite slut whose bleary eyes weep sexless crocodile tears over the crassness of the daughters of the philistines? arise, and speak to this palsied megalomaniac, this frowsy moll flanders of a degenerated chelsea, this down-at-heel "fl neur" on the outer boulevards of a prostituted literature, this little mongrel dog that fawneth upon the ill-cut trousers of thee, o st. pancras pulchinello- this little red-coated ;person that doth mouth and dance upon the kakophonous barrel-organ of new thought fakirs and modernity mountebanks. speak to this parasite- itself unspeakably verminous- of the long- haired brigade, who has "got on" for that it had neither sufficient talent to excite envy, nor manhood enough to e

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xpected ecstasy. but echoing from the central roar reverberates many a mournful moan, and shapes more mystic than before baffle its formless monotone! ah! mocks him many a myriad vision, warring within him masterless, turning devotion to derision, beatitude to beastliness. 65 they swarm, they grow, they multiply; the strong knight's brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare sn

le steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that proud lip as he uplifts his vizor "come, an end! in vain, sir fox, thy thousand turns and shifts" sir palamede was white with fear. lord christ! those features were his own; his own that voice so icy clear that cuts him, cuts him to the bone "false knight! false knight" the stranger cried "thou bastard dog, sir palamede? i am the good knight fain to ride upon the questing beast at need. 99 thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel whence there came so false a hound "good knight, in sooth" answered sir palamede "not i presume to asset the idlest truth; and here, by this good ear and eye, i grant thou art sir

s opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice

ALEISTER CROWLEY EQUINOX EQ I 4

e. beta. avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase. xi. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into saying that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the unicorn the claws and teeth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. 12 ii 0. the horse is action. man, rule thou thine action

? 1. here are practices. each may last for a week, or more. alpha. avoiding lifting the left arm above the waist. beta. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as 1("i.e" the matter of cereberus. thou shouldst beat a disobedient dog. feareth not the horse the teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii 0. the ox is thought. man, rule thou thy thought!

her, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life.2 of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free. 14 2 for instance, let a be a man of strong passions, skilled in the ho

s the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the atman itself, as long as it remains apart from ourselves. such a delemma as this does not take long to induce one of those periods of "spiritual dryness" one of those "dark nights of the soul" so familiar to all mystics and even to mer

heaven behind all things, behind each in the highest worlds, the highest of all."209 once logically having crushed out the idea of an individual soul, a personal god and then an impersonal god had to be set aside and with them the idea of a first cause or beginning; concerning which question buddha refused to give an answer. for, he well saw, that the idea of a supreme god was the greatest of the dog-faced demons that seduced man from the path "there is no god, and i refuse to discuss what is not" cries buddha "but there is sorrow and i intend to destroy it" if i can only get people to start on the upward journey they will very soon cease to care if there is a god or if there is a no-god; but, if i give them the slightest cause to expect any reward outside cessation of sorrow, it would set

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ss opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice

ALEISTER CROWLEY EQUINOX EQ I 6

left alone. he goes to the place of torture] there is blood on the floor. it fell from her lip that she bit through. pilate washed his hands in water. had i power i would wash mine in blood, in the blood of these monsters of cruelty- no, of stupidity. but i am too old. i gave all for power, and i used all my power to reconcile, to heal, to amend the matter. so at the end i find myself a toothless dog. bigotry i could have beaten: it is this mountain of stupidity that crushes me. shall i summon my 103 knights and join the saracen army? that were only to change the balance, to change the cross, soaked in the blood of humanity, for the crescent, pale flame of madness. oh could i destroy both. forty years ago i strove to reconcile them by love, by sympathy. what came of it? a frolic crime, ste

site and joined her; in a minute the whole cafe was aflame with it. but edgar rolles, his hands thrust deep into his pockets, and the threat of tears in his eyes, was walking back to his studio "if only life were folly" he sighed "but the silliest things we do are wisdom- somehow, somewhere" and he let himself in* the lunch in the private room at lavenue's was secretly amusing. joe marie had only dog's eyes for ida; ninon amused herself by trying to distract him. edgar held forth at length upon art, passionlessly expository. 137 "art" said he "and do not imagine that art or anything else is other than high magic- is a system of holy hieroglyph. the artist, the initiate, thus frames his mysteries. the rest of the world scoff, or seek to understand, or pretend to understand; some few obtain

on this occasion, however, rolles was fortunate enough to find the brother whom he knew at leisure- even for him. his feet were on the mantlepiece; a long pipe was in his mouth, and he was twiddling his thumbs "ave, frate" said he, as rolles entered "also vale. how you young brothers manage to find trouble "miss pendragon will be out of the hospital in four days" began edgar in explanation "lucky dog" said the great man "but the funny thing is that i am in trouble too "oh! i am sorry "i wonder if you could help. it's this way. sometimes i twiddle my thumbs so- we call that the plus direction: and sometimes "so- the minus direction. now i lost count years and years ago; and so whichever way i twiddle, i may be getting further and further from equality. then how- i ask you- may man attain to

ALEX SANDERS THE KING OF THE WITCHES

tivi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged after what was only the formality of a tr

usually his mother finished work soon after three, but today she was working late. no. 46 wilton road was a terraced family house with an alley separating it from its neighbour at ground level. instead ii ofringing the front-door bell, alex went round to the back to surprise prince the collie, who lived in the yard and was always ready for a rough-and-tumble. today the yard door was open and the dog. was not there. granalways.preferred people, even relatives, to knock, but the small boy forgot this and walked right in through the back door. the sight that met his eyesinthe kitchen dumbfounded him. an old, old :woman, with wrinkled belly and match-stick thighs, stood in the centre of the- room surrounded by a cloth circle on which curious objects had been placed. only when she spoke did he

y are born, and initiates are presented with a list of materials supposed to have sympathetic magic for each of the twelve signs of the zodiak, and are advised to be guided by it. they are: aquarius the water bearer. 22 january to 21 february. lucky stones: zircon, gamet, ruby, jet, black onyx. lucky number: two. lucky day: saturday. lucky flowers: snowdrop and foxglove. lucky tree: pine. animal: dog. bird: cuckoo. metal: platinum. colours: electric blue, electric green. pisces the fishes. 22 february to 21 march. lucky stones: sapphire, emerald, amethyst, coral. lucky numbers: pisces, six; jupiter and neptune both three. lucky day: thursday. flower: heliotrope. trees: willow, elm. animals: sheep and ox. birds: swan and stork. metal: tin. colours: purple, mauve, sea-green. 152 arms the ram

s and venus. lucky day: friday. flowers: lily-of-the-valley, violet, rose, myrtle. trees: almond, apple, walnut, ash, sycamore. animal: bull. bird: dove. metal: copper. colours: all shades of blue, indigo, soft rose. gemini the twins. 22 may to 21 june. lucky stones: agate, chrysoprase, diamond, jade. lucky number: five. lucky day: wednesday. flower: snapdragon. trees: elder and filbert. animals: dog and squirrel. birds: parrot and linnet. metal: quicksilver. colours: white, silver, yellow, light green. cancer the crab. 22 june to 21 july. lucky stones: emerald, moonstone, eat's eye, pearl. lucky numbers: cancer, two; moon, seven. lucky day: monday. flowers: poppy, water-lily. trees: willow, sycamore. animals: otter, seal. birds: seagull, owl. metal: silver. colours: emerald green, white

upiter, three. lucky day: thursday. flowers: carnation, wallflower. trees: mulberry, vine. animal: horse. bird: eagle. metal: tin. colours: orange, mauve, purple. 154 capricorn the goat. 22 december to 21 january. lucky stones: capricorn, onyx; saturn, obsidian, jet. lucky numbers: capricorn, three; saturn, eight. lucky day: saturday. flowers: nightshade, rose. trees: pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of s

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

h embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven secrets. the initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory. this he is aided t

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

.e. the transition from the animal to the human kingdom) can take place at present only through association with man, it follows that there must stand at the head of the animal kingdom, on each ray, some species of animal susceptible to human influence through which such individualisation can take place. the elephant is said to stand at the head of the second ray type of animal, while the cat and dog occupy a similar position on the fourth and sixth rays respectively. we have had no information as to the others, with this exception, that the animals of the first ray are no longer in existence on earth. besides regarding the rays as the channels through which all being flows, we must recognise them as influences operating on the world in turn. each ray has its period of greatest influence t

though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the- 160- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mineral kingdom. divisions. first, the higher animals and the domestic animals, such as the dog, the horse and the elephant. secondly, the so-called wild animals, such as the lion, the tiger, and the other carnivorous and dangerous wild animals. thirdly, the mass of lesser animals that seem to meet no particular need nor to fill any special purpose, such as the harmless yet multitudinous lives found in our forests, our jungles and the fields of our planet. instances of these in the west

iginate from the lower two expressions or earlier fusions of divine energies. it is the higher aspect of divinity which takes the initiative and which, through a stimulation applied from without, causes a response from the life in form. hence the process is really in the nature of an initiation. the animals which individualise are, in every case today, the domestic animals, such as the horse, the dog, the elephant and the cat. these four groups of animals are at this time in the "process of transfusion, as it is occultly called, and one by one the life units are prepared and brought to the door of that peculiar initiatory process which we call for lack of a better term individualisation. they wait in that condition until the word goes forth that that door may- 164- a treatise on the seven

ibed in the old commentary as "the two eyes of deity, both blind at first, but which later see, though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the mineral kingdom. divisions. first, the higher animals and the domestic animals, such as the dog, the horse and the elephant. secondly, the so-called wild animals, such as the lion, the tiger and other carnivorous and dangerous wild beasts- 272- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust thirdly, the mass of lesser animals that seem to meet no particular need nor to fill any special purpose, such as the harmless yet multitudinous lives found i

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

articular category in my tabulation of the instincts, senses and powers. psychometry is essentially the capacity to work with and to get in touch with the soul of the higher grouping to which the unit in the lower grouping aspires, and with the soul that can thus aspire in any form. it concerns, in reality the "measure" of inclusiveness. this measure will govern, for instance, the relation of the dog or other domesticated animal to a human being, of a man to other men, and of an aspirant to his soul, his master and his group. when this psychometrical inclusiveness is turned towards the world of tangible things minerals, possessions and other material objects, for instance we tend to make a magical performance out of it, and to charge money for the demonstration of psychometrical power. we

re not yet developed enough to do their own thinking. the bulk of them are young souls, though there are exceptions, naturally. it is not the idealism of the leaders and demagogues which impresses them and impels them into action (usually of a violent nature, but the desire to retaliate, the longing to possess in the material sense, and the determination to be what is colloquially called the "top dog" they embody mob psychology, mob rule, and mob violence. they are helpless, exploited and because they are an unthinking, unreasonable mass of human beings, they present a very real problem, as we all well know and as all governments realise. blind, unthinking violence has hitherto been met by armed force. such is the case today. the masses fight and die on the urge of inflammatory speeches an

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

those in both these groups to recognise the problem with which they are faced. it is a problem which is so very ancient and deeply rooted in the consciousness of the race that it is far bigger than the individual can possibly vision; the individual point of view is consequently so limited that constructive usefulness is noticeably impaired. after all, my brothers, the point of view of the "under dog" is not necessarily the only one or necessarily always the correct one. both the germans and the jews merit our impersonal love, particularly as they are both guilty (if i may use such a term) of the same basic errors and faults. the german is powerfully race conscious; so is the jew. the german is separative in his attitude to the world; so is the jew. the german insists today on racial purit

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

thrown wisely over planetary lore (a treatise on cosmic fire, p. 1051) the following is a list incomplete but adequate for our purposes of the major influences which find their way from far distant sources into our planetary life and produce definite effects upon individual man and humanity as a whole. 1. the constellation of the great bear. i. 2. the seven sisters of the pleiades. 3. sirius, the dog star- 9- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the seven solar systems of which ours is one. ii. 2. the seven sacred planets of which ours is not one. 3. the five non-sacred planets or "hidden" planets. 1. the seven planetary centres. iii. 2. the seven centres of force in the human etheric body. iv. 1. the twelve zodiacal constellations. we

atter is symbolised. the four signs aries, leo, scorpio and aquarius are related to the following stars which are not numbered in the twelve signs of the zodiac; they constitute another field of relationships: aries to one of the two stars, found in the constellation, the great bear, which are called the two pointers. leo to polaris, the pole star, found in the little bear. scorpio to sirius, the dog star. aquarius to alcyone, one of the seven pleiades. there is little that i can tell you in connection with the energies pouring into the four zodiacal signs from these distant though potent points of outgoing energy; they are part of the life expression of an identity, immeasurably superior to and more advanced than our solar logos. a few hints may, however, be of service to the truly esoter

ngle, as might be anticipated, leo is related to scorpio, whose numbers upon the zodiacal wheel are the same as those of leo, being five and eight. you have, therefore, the formation of the triangle to which i earlier referred: leo-scorpio, leading to initiation in capricorn. as we are upon the subject, one other point might be touched upon here. august, which is ruled by leo, is the month of the dog-star, or of sirius, which thus brings sirius into close relation to leo. leo, in the cosmic sense (and apart from our solar system altogether) is ruled by sirius. sirius is the home of that greater lodge to which our fifth initiation admits a man and to which it brings him, as a humble disciple. later, when the new world religion is founded and is working- 177- a treatise on the seven rays- vo

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

was that i was well-dressed and smart and could dance. after i had been there two days, one morning, after breakfast, a very well-known man charming, fascinating, good looking but with none too good a reputation asked to speak to me. we went into what was called the red drawing-room and when we were alone he said "i have told your hostess that you are leaving on the 10:30 train this morning; the dog-cart will be around in time to take you to the station and your maid already has orders to pack your things" i asked him what on earth i had done. he patted me on the shoulder and replied "i'll give you two reasons. one is that you are a spoil sport from the point of view of most of the people here, although not from mine, for you always look so puzzled or so- 27- the unfinished autobiography

friends and guests and frequently had 20 or 30 people at the house. we mixed them all up higgledy-piggledy, young and old, people of good social position or of no position, and i believe a good time was had by all. we served cake and punch, tea and coffee, and no matter who they were everybody had to "muck in" and wash dishes and tidy up the sitting room when the day was over. we had a cat and a dog who were exceedingly individual. the dog was a police dog, grandson of rin tin tin and most valuable. he was supposed to be a protection to us and to scare tramps and bums away but he was no protection whatsoever. he loved everybody and welcomed every bum to the house. he was overbred, far too sensitive and highly strung and had to have bromides constantly to keep his nerves in order. there wa

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

ctised in egypt, and of embalming, as practised in the west, have been responsible for the perpetuation of the etheric body, sometimes for centuries. this is particularly the case when the mummy or embalmed person was of an evil character during life; the hovering etheric body is then often "possessed" by an evil entity or evil force. this is the cause of the attacks and the disasters which often dog the steps of those who discover ancient tombs and their inhabitants, ancient mummies, and bring them and their possessions to light. where cremation is the rule, there is not only the immediate destruction of the physical body and its restitution to the fount of substance, but the vital body is also promptly dissolved and its forces swept away by the current of flame into the reservoir of vita

ALICE BAILEY THE LABOURS OF HERCULES

is test, and visions the goal which ultimately he must achieve. the three symbolic constellations the three constellations to be found in connection with the sign are lepus, the hare, canis major and canis minor, and in their interrelation and in their association with hercules, the aspirant, the whole story of the human being is again most strikingly portrayed. in canis major we find sirius, the dog star, called in many old books "the leader of the entire heavenly host, for it is ten or twelve times brighter than any other star of the first magnitude. sirius has always been associated with great heat, hence we have the phrase of "the dog days" in the middle of the summer, when the heat is supposed to be greatest. from the standpoint of the occultist, sirius is of profound significance "ou

ly considered, the star of initiation. in the language of symbology we are told, there comes a moment when a star blazes forth before the initiate, signifying his realization of his identity with the universal soul, and this he suddenly glimpses through the medium of his own soul, his own star- 42- the labours of hercules canis major is the immortal hound of heaven, that chases forever the lesser dog, the underdog, the man in physical incarnation. this chase has been immortalised for us by francis thompson in the hound of heaven "i fled him, down the nights and down the days; i fled him, down the arches of the years; i fled him, down the labyrinthine ways of my own mind; and in the mist of tears i hid from him, and under running laughter. up vistaed hopes i sped; and shot, precipitated, ad

is constellation signify "the enemy of the coming one, which is the meaning of the name of the brightest star, arneb; whilst three other stars have names meaning "the mad "the bound "the deceiver. all these words are characteristics of the lower self chased eternally by the higher self; the human soul pursued by the hound of heaven. as we look at the starry heavens at night and locate sirius, the dog star, the story of our past, present and future is dramatically pictured. we have the story of our past in lepus, the hare, fleet of foot, deceived, mad, bound to the wheel of life, identified with the matter aspect, and ever the enemy of "the coming prince. in canis minor, we have the story of the aspirant, of our present lot. dwelling within us is the inner [70] ruler, the hidden divinity, t

thine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercules mien, sat stiffly on his jet black throne as hercules approached "what seek you, a living mortal, in my realms" hades demanded. hercules said "i seek to free prometheus [171 "the path is guarded by the monster cerberus, a dog with three great heads, each of which has serpents coiled about it" hades replied "if you can conquer him with your bare hands, a feat no one has yet performed, you may unbind the suffering prometheus" satisfied with this response, hercules proceeded. soon he saw the triple-headed dog, and heard its piercing bark. snarling, it sprang upon him. grasping the primary throat of cerberus, hercules

cerberus. he saw two people bound and being attacked by cattle. he had to deliver them before he could meet his own- 102- the labours of hercules problem. always for the initiate service comes first; the letting go of what he has set himself to do if there is need to help. that is the story of the initiate always, because it is based on group consciousness. the symbol of cerberus the three-headed dog cerberus with a terrific bark, with snakes growing out all over his body and with snakes for a tail, was the guardian of hades. the three heads symbolize sensation [178] desire and good intentions. it is love of sensation that drives humanity hither and thither to satisfy hunger in the economic world or to satisfy desire for happiness in the world of pleasure. the violent impacts of sensation

labor yet remains before the circle is complete, and liberation is attained. proceed to that dark place called erytheia where great illusion is enthroned where geryon, the monster of three heads, three bodies and six hands, is lord and king. unlawfully he holds a herd of dark red cattle. from erytheia to our sacred city must you drive this herd. beware of eurytion, the shepherd, and his twoheaded dog, orthrus" he paused "one caution i can give" he added slowly "invoke the aid of helius" through gate the twelfth the son of man who was also the son of god departed. in search of geryon he went. within a temple hercules made offerings to helius, the god of fire in the sun. for seven days he meditated, and then a favor was bestowed on him. a golden chalice fell upon the ground before his feet

ARADIA GOSPEL OF THE WITCHES

ved that the invocation is strictly a psalm of praise or a hymn; thescongiu-razioneis a request or prayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sounds were generally selected. they vary more or less, but seldom material-ly, from these. sometimes visible manifestations, 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

and then stops, and thenwhen dressed the race begins again.as the vast storm-cloud falls in glittering drops, even so the great myths of the olden time are bro-ken up into small fairy-tales, and as these drops in turn reuniteen rivire ou sur lestang,(on silent lake or streamlet lone,)as villon hath it, even so minor myths are again formed from the fallen waters. in this story we clear-ly have the dog made by vulcan and the wolf jupiter settled the question by petrifying them asyou may read in julius polluxhis fifth book, or any other on mythology. is canis fuit postea jove inlapidem conversus. page 54 this is pretty, but it is only imitation, and neither in form or spirit really equal to the incantations,which are sincere in faith. and it may here be observed in sorrow, yet in very truth

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

invocation to diana.diana, beautiful diana!who art indeed as good as beautiful,by all the worship i have given thee,and all the joy of love which thou hast known,i do implore thee aid me in my love!what thou wilt tis truethou canst ever do:and if the grace i seek thoult grant to me,then call, i pray, thy daughter aradia,and send her to the bedside of the girl,and give that girl the likeness of a dog,and make her then come to me in my room,but when she once has entered it, i praythat she may reassume her human form,as beautiful as eer she was before,and may i then make love to her untilour souls with joy are fully satisfied.then by the aid of the great fairy queenand of her daughter, fair aradia,may she be turned into a dog again,and then to human form as once before!thus it will come to p

ome to me in my room,but when she once has entered it, i praythat she may reassume her human form,as beautiful as eer she was before,and may i then make love to her untilour souls with joy are fully satisfied.then by the aid of the great fairy queenand of her daughter, fair aradia,may she be turned into a dog again,and then to human form as once before!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is

r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a girl. and she will remember nothing of what has taken place, or at least but littleor mere fragments, which will seem as a confused dream. and she will take the form of a dogbecause dianahas ever a dog by her side.and this is the spell to be repeated by him who would bring a love to his home. 15 t o day is friday, and i wish to rise very early, not having

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

untain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body color, wardrobe, mounts, and the weapons these figures bear. this pattern is also observable in the descriptions of tsiu marpo. furthermore, these riders each have an accompanying hound that they incite to attack their enemies. these hounds are actually dog-headed goddesses that act as harbingers for these riders and they have their own iconography [1] the bitch dungdok tselmikma (dung mdog mtshal mig ma "conch shell-colored vermillion-eyed woman" blows poisonous vapors from her mouth. she catches the scent of human flesh and blood. she captures the breath of the enemy and gulps it down. she follows the divine might demon and curses the enemy wit

are on the verge of destroying284 all the 270 for the sake of authenticity. 271 along with the secret signs. 272 the teacher. 273 the requester. 274 to the disciples. 275 a powerful. 276 skt. bhagavan. 277 skt. sam.dhi. 278 the garuda bird is on top of the horse s head. 279 pride (tib. nga rgyal; skt. m.na, desire (tib. dod chags; skt. r.ga, anger (tib. zhe sdang; skt. dve.a, jealousy (tib. phrag dog; skt .r.y, and ignorance (tib. gti mug; skt. moha. 280 h. nu bag shu. unknown. 281 legs pa. 282 the seven rider retinue. 283 like a heap of sesame seeds. 284 by means of arrows and weapons. 154 worldly realms [301] then from among the retinue, the..kin. named dorj dej ma285 rose from her seat and said this to the blessed one "emaho!286 blessed one, powerful king, if the magical emanations of t

raw drops which were obtained from a pha wang long bu [stone] and gold ore, and draw [the syllable] ti seven times with vermillion on the ones who lack turquoise eyes. in this regard, the vow-holders, having accepted the invitation and made offerings, recite the life and heart [mantra] many times and perform the consecration with the essence of dependent-arising. when this is accomplished, like a dog stuck in the womb, they are made to constantly guard the palace temple and the region" speaking thus, one [completes] the third procedure of the essence of the oral instruction, offering the heart of the vow[-holder s] life-energy. samaya. rgya rgya rgya. 443 1. gold (gser, 2. silver (dngul, 3. turquoise (g.yu, 4. coral (byu ru, and 5. pearl (mu tig. 444 the main beam of a building. 445 the bl

ck on you later. in this case, even if it were followed by others, though they temporarily have children and prosper, in the end they will arrive at disaster in quarrels, untimely deaths,449 and such. therefore, this should be kept secret. regarding this scroll of paper; because the king s lineage is protected by the urgyan lord [padmasambhava, 446 "shout. 447 "let loose; also refers to siccing a dog on someone. 448 "slay. 449 tib. gri. 169 insert them in an activity manual of prized leather. in order to preserve the words of glorious tamdrin, conceal this within the eye of the nampar nangdz (rnam par snang mdzad)450 [statue] of the mount chimpu temple at samy [319] at the end of time, the moment when the dharma king is cast down as vulgar will come. therefore, at that time, the haughty on

BLAVATSKY H P ANTHROPOGENESIS

hers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans c

heads of beasts and vice versa, in nature's early efforts? are we not shown during the geological periods, in the ages of the reptiles and the mammalia, lizards with birds' wings, and serpents' heads on animal bodies* and, arguing from the standpoint of science, does not even our modern human race occasionally furnish us with monster-specimens: two-headed children, animal bodies with human heads, dog-headed babies, etc, etc? and this proves that, if nature will still play such[[footnote(s* gods and planetary spirits, especially the ribhus "the three ribhus" who yet become "thrice seven in number" of their gifts* remember the "winged races" of plato; and the popol-vuh accounts of the first human race, which could walk, fly and see objects, however distant* see "mythical monsters" by charles

stood. thus it was that the real meaning became distorted- stanza ii- continued. 8. the flames came. the fires with the sparks; the night fires and the day fires (a. they dried out the turbid dark waters. with their heat they quenched them. the lhas (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "flames" are a hierarchy of spirits parallel to, if not identical with, the "burning" fiery saraph (seraphim) mentioned by isaiah (vi. 2-6, those who attend, according to hebrew theogony "the throne of the almighty" melha is the lord of the "flames" when he appears on earth, he assumes the personality of a buddha, says a popular legend. he is

ith the order of the gospels, and to identify the angel-man with christ. with the chaldees, the egyptians, from whom moses adopted the chroub (cherubs in their animal form, and the ophites; with all these, the angels, the planets, and the elements, were symbolized mystically and alchemically by the lion (mikael; the bull (uriel; the dragon (raphael; the eagle (gabriel; the bear (thot-sabaoth; the dog (erataoth; the mule (uriel or thartharaoth. all these have a qualificative meaning[[vol. 2, page] 116 the secret doctrine. puranic text. yoga here is the same as dhyana, which word is again synonymous with yoga in the tibetan text, where the "sons of yoga" are called "sons of dhyana" or of that abstract meditation through which the dhyani-buddhas create their celestial sons, the dhyani-bodhisa

e of fish, reptile, and mammal until the cell attains the highly specialized development of the quadrumanous and at last the human type" is an occult axiom thousands of years old. the kabalistic axiom "a stone becomes a plant; a plant a beast; a beast a man; a man a god" holds good throughout the ages. haeckel, in his shopfungsgeschichte, shows a double drawing representing two embryos- that of a dog six weeks old, and that of a man, eight weeks. the two, except the slight difference in the head, larger and wider about the brain in the man, are[[footnote(s "trans. of geolog. soc. of glasgow" vol. iii. very strangely, however, he has just changed his opinion. the sun, he says, is only 15,000,000 old[[vol. 2, page] 259 identity of human and animal embryos. undistinguishable "in fact, we may

al and finally of man. if we take him up at the more advanced stage where the embryo has already passed the reptilian form. for a considerable time, the line of development remains the same as that of other mammalia. the rudimentary limbs are exactly similar, the five fingers and toes develop in the same way, and the resemblance after the first four weeks' growth between the embryo of a man and a dog is such that it is scarcely possible to distinguish them. even at the age of eight weeks the embryo man is an animal with a tail hardly to be distinguished from an embryo puppy("modern science" etc, p. 171. why, then, not make man and dog evolve from a common ancestor, or from a reptile- a naga, instead of coupling man with the quadrumana? this would be just as logical as the other, and more s

BLAVATSKY H P COSMOGENESIS

ch 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-headed ape was a glyph to symbolise the sun and moon, in turn, though the cynocephalus is more a hermetic than a religious symbol. for it is the hieroglyph of mercury, the planet, as of the mercury of the alchemical philosophers "as" say the alchemists "mercury has to be ever near isis, as her minister, as without mercury neither isis nor osiris can accomplish anything in the great work" cynoc

irrepressible conclusion arising from the parallels brought forward, and the denunciation of the missionary is this: the commands of the brahmins to their element-gods not remaining "ineffectual" the power of the brahmins is thus placed on a par with that of jesus. moreover, astarte is shown not a whit weaker in potency than the "virgin of the sea" of christian sailors. it is not enough to give a dog a bad name, and then hang him; the dog has to be proven guilty. boreas and astarte may be devils in theological[[vol. 1, page] 469 prayer is often sorcery. fancy, but, as just remarked, the tree has to be judged by its fruit. and once the christians are shown as immoral and wicked as the pagans ever were, what benefit has humanity derived from its change of gods and idols? that, however, which

BLUE EQUINOX

divine ecstasy. hadit telles us of himself .i am the flame that burns in every heart of man, and in the core of every star. he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us .we are not for the poor and the sad: the lords of the earth are our kinsfolk .is god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us .beauty and strength, leaping laughter and delicious languor, force and fire, are of us. later, concerning death, he says .think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let is be understood: if the body of the king dissolve, he shall remain in pure ecstasy

the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. liber lxv 67 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the night watch one shall steal close, and grip thee with the secret grip; another shall privily cast a crown of violets over thee; a third shall greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, th

into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon;

ediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one, o lord god of the universe, o vast one, o minute one! i am thy beloved. 34. all day i sign of thy delight; all night i delight in thy song. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. the equinox 80 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eat

p an exercise and then drop it is worse than useless, for it is unbalancing. now, as any probationer knows, as soon as one sets out to do the simplest task regularly and with magical intent, that task becomes not only difficult, but well nigh impossible of performance. this is just what v.i.o. found, and no sooner had his task been set than all kinds of difficulties presented themselves, like the dog-faced demons mentioned by zoroaster, to prevent its fulfilment. he tried, but at the end of january he writes .i cannot get on under these conditions. had plenty of time to do exercises this morning, but was continually interrupted. did not robe myself as i have no place fit to call a temple. how little did he know at that time how well off he really was in the latter respect! he was living in

d eventually succeeded in doing it. insane fish is right. it is possible that the fish was not insane. it is possible that he discovered that he could not get a reviews 279 drink, except water, and decided to emigrate. if that is insane, i am insane. i hope that mr. cabell is insane too, and that i shall meet him in the solomon islands. robinson c. crowley. the tales of chekhov. the lady with the dog and other stories. the darling and other stories. the wife and other stories. the duel and other stories. the witch and other stories. translated by constance garnett. the macmillan co. i was sitting at dinner in the brevoort with some fascinating friends when, thinking no harm, i mentioned chekhov. a chic adolescent at the next table introduced himself. he could not really let such an occasio

BOOK OF BLACK SERPENT

emon-faced withal. 5. tzephariron- whose colors are fiery and yellow, and their form like merciless wolves and jackals. 6. obiriron- whose colors are like clouds, and their form like grey, bloated goblins. 7. necheshethiron- whose color is like copper, and their form is like that of a most devilish and almost human-headed insect. 9. nachashiron- whose colors are like serpents, and their form like dog-headed serpents. 10. dagdagiron- whose colors are reddish and gleaming, and their form like vast and devouring flat-headed fishes. 11. behemiron- whose name is derived of behemoth, and their colors are black and brown, and their forms those of awful beasts like a hippopotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockr

they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-lik

BOOK OF PLEASURE

t commonplace object is magnificently strange and the vague emotion of co-relation between the incompatible (exhaustive arguments often see this, but always excuse it; the curiosity and shock with a more intimate association with the wonders of creation. what is it that prevents you following investigation into "what exactly is surprise" etc? what is the cause of your believing more in god than a dog-fight? yet you fear dogs more than god! where is the difference between yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its emanations which are you to strangl

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eriod. the gravettians (22,000-18,000 bce) were innovators here. they would bury their deceased with full clothing and ornaments and would sprinkle them with red ochre (haematite, or iron peroxide, to give back the appearance of life. frequently family members would be buried beneath the hearth so that they might remain close to the family. a man would be buried with his weapons; perhaps even his dog all that he might need in the afterlife. it is not difficult to see how a belief in a life after death came about. at the root of it were dreams. to quote from witchcraft from the inside (buckland, llewellyn publications, 1975 "when man slept he was, to his family and friends, like one of the dead. true, in sleep he occasionally moved and he breathed, but otherwise he was lifeless. yet when he

eturn to the earth? some believe (the hindus, for example) that it is not necessarily in human form each time. certain hindu sects teach that the soul may be reborn as a plant or an animal. however, such beliefs are not generally held in western civilization. some say there is a progression from the lowest life-forms to the highest putting humans at the top. but then who is to say the order? is a dog higher than a cat, or a cat higher than a dog? is a centipede higher or lower than an earwig? does this mean, when every soul has finally passed up the scale and graduated, that in the afterlife there will be no plant, animal or insect life? it seems unlikely. in witchcraft the belief is that all things have souls. in saxon witchcraft, for example, it is believed that a dog will go through man

higher than a dog? is a centipede higher or lower than an earwig? does this mean, when every soul has finally passed up the scale and graduated, that in the afterlife there will be no plant, animal or insect life? it seems unlikely. in witchcraft the belief is that all things have souls. in saxon witchcraft, for example, it is believed that a dog will go through many incarnations, but always as a dog; a cat always as a cat; a human always as a human. there is reason for all things to be here. what we term the "balance of nature. it seems we certainly have a choice, within our species, of being either male or female, in order to experience and appreciate the different aspects. one argument often put forward by non-rein-carnationists is "if what you say is true, how do you explain the fact t

ssion, ambition, dignity violet tension, power, sadness, piety, sentimentality cradle: potential for advancement. crossing the river: a fundamental change of attitude. crying: emotion; usually a sad event. crystal: union of matter and spirit. curtains: concealment; adornment. darkness: the spirit world; the subconscious; turning inward. death: the end of something; opportunity for new beginnings. dog: loyalty; laziness; anger. eating: need for new interests; stimulation. evening: descending into the subconscious world. eye: perception; self-examination. falling: failing to live up to expectations. fish: transcendence from one state of being to another. fire: anger; purification; abundance of energy. flowers: contentment; pleasure. flying: see transportation. girl: immature feminine aspect

ion. sudden new idea. castle: legacy. unexpected financial luck. good living- cat: female friend. domestic problems. chair: entertainment. relaxation. church: marriage. serious illness (not death. clover: good fortune. unexpected success. cross: hardship. discomfort misfortune. crown: honors. credit. promotion. cup: love. close friendship. harmony. dagger: danger. tragedy. business complications. dog: friendship. companionship. elephant: advice needed, preferably from an old friend. fan: indiscretion. disloyalty. infidelity. flag: defense necessary. warning. flower: unhappy love affair. gate: opportunity. possibility of advancement. gun: trouble. argument. adultery. hammer: hard work, which will be rewarded. hand: friendship. help when needed. advice. harp: contentment. ease. heart: love o

move gallstone pain. charcoal and smartweed good for inflammation of the bowels. when using for healing old sores and ulcers, add powdered echinacea, golden seal or myrrh, or a small amount of all three. poke root and cammed excellent for inflamed breast. burdock leaf this poultice is cooling and drying. a poultice of the powdered root with salt eases the pain of a wound from an animal, such as a dog bite. plantain excellent poultice to prevent blood poisoning. nettle and wintergreen for dissolving tumors. carrots and golden seal applied to old sores, will heal rapidly. sage for inflammation of any type. hyssop will remove discoloration from bruises. poultices should be applied as hot as possible and be changed as soon as the heat has dissipated. it is useless to re-use the same poultice

BUDGE E

voice to osiris, and to those who are in his following, and [then] these hidden boats guide him into this field. this great god paddleth through this field towards the hour tent-baiu, and these boats journey round to the district of thettu, after traversing this city. whosoever knoweth these things shall have both his habitation and his bread with ra" in the upper register are the following- 1. a dog-headed ape seated on an oval mass of sand; he is called her-sha-f "he who is on his sand" 2. a dog-headed ape called tcheb-neter, or tebi-neter, seated in a coffer) with a vaulted roof. 3, 4. two jackal-headed gods called anpu and nehem-kheru, or neha-kheru. 5, 6. a man and a woman, who hold in each hand a pupil of the eye of horus, or ra; the man is called p. 51 [paragraph continues] anth, i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and, with four hired assistants, instigated a reign of torture and terror especially in the eastern counties of england, amassing a huge fortune for himself in the process. in the colonies of america, the most notorious trials were those at salem, held between 1692 and 1693. during this period of mass hysteria, 141 people from the town and immediate area were arrested, and 19 were hanged. even a dog was hanged. dorcas good, a four-year-old child, was the youngest victim to be accused of witchcraft and imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, vill

f earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though

CHRONOLOGIA RORISPERGIUS

abylonian teacher expounds on the decans. 363 last pagan emperor julian stopped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa 386: augustine (354-430, a rhetorician of north african descent currently working in milan, accepts baptism into catholic christianity from bishop ambrose of milan. 391 second burning of library at alexandria (by christians

COSIMANO CHARLES ELEMENTARY PSIONICS

ct and message properly, you should get results very soon. repeat the reception (psychometry) experiments. try to note any differences in perception with the addition of the box. now you can start to have fun and add the teleflasher to your work. a repeat of the dream experiment on aunt myrtle might be a good idea. after all, if you can t torment your relatives you might as well grind them up for dog food. you arrange your equipment as before; the box on a table next to you and the helmet on your head. you then place the teleflasher in such a position that you can look at it without the wires getting in the way. never forget that when using the flasher you have to keep all visual distractions to the barest minimum. you would be amazed at how annoying the slightest shadow over the image can

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

he rothschilds. at the hub of rothschild involvement in the bcci was dr alfred hartmann who, at the same time, was the managing director of the swiss branch of the bcci; the head of the zurich rothschild bank a.g; a board member of n.m. rothschild in london; and a director of .italy's bnl.30 the involvement of the rothschilds at the heart of the bcci was never mentioned or investigated by the lap dog media, nor the alleged involvement of the rothschild 'gofer, and currency speculator, george soros (bil).31 george bush and bill clinton both had considerable connections with the bcci, among them one jackson stephens, owner of stephens incorporated, a big investment bank based in little rock, arkansas, the home of bill clinton. stephens was one of the founders of the bcci. he had connections

t 1992. randy weaver, a court later heard, had been set up as an agent provocateur by the batf. the idea was to frame him on gun charges to force him to become an informer. but he refused and eventually the fbi-batf terrorist squad killed weaver's 14-year-old son as he was running away from them back to the house. they killed his wife while she was holding a baby in the doorway, killed the family dog, and wounded weaver himself and a friend, kevin harris. from what i have heard, i would agree with little that randy weaver believed in, but so what? if we don't treat all people equally, whether we agree with them or not, we create a tyranny. in 1994, we were told of another 'mass suicide' by a 'cult' in switzerland. given what i knew about jonestown and waco, i watched the coverage of the st

DAVID ICKE CHILDREN OF THE MATRIX

an ocean it calls kumari nadu or kumari kandam, which means the "dragon land of the immortal serpents".7 you cannot be sirius these technologically advanced extraterrestrial and other-dimensional beings created mystery schools and a secret society network in atlantis and lemuria to pass on levels of their knowledge to chosen initiates. legends claim that a race came to the earth from sirius, the "dog star" and brightest in the sky, which is some 8.7 light years from here. the term "dog star" comes from its position in the constellation of canis major and it is also known as orion's dog" the legends and accounts say that the beings from sirius brought an infusion of highly advanced knowledge to atlantis and lemuria-mu and founded the atlantean mystery school. according to robert temple in t

1998, the dogon tribe in mali, africa, claim that beings from sirius visited their ancestors and gave them knowledge of the universe. he says that they describe the sirians as amphibious and "serpent-featured- a recurring theme as you will see. temple suggests that the anunnaki of the sumerian tablets could be these beings from sirius. he further proposes that the body of the sphinx is that of a dog and not a lion, thus symbolising the dog star, sirius,9 and some researchers also suggest that the face of the sphinx is that of a woman, not a pharaoh. the egyptians certainly depicted their lion bodies very differently to that of the sphinx and the dog is a common symbol in ancient mythology.10 in fact, ancient egyptians revered the dog and their dog symbol was a code for sirius" the sirius

g star, sirius,9 and some researchers also suggest that the face of the sphinx is that of a woman, not a pharaoh. the egyptians certainly depicted their lion bodies very differently to that of the sphinx and the dog is a common symbol in ancient mythology.10 in fact, ancient egyptians revered the dog and their dog symbol was a code for sirius" the sirius system was symbolised as feminine and so a dog's body with a woman's face would make* it is the reptilian bloodline that most concerns us in this book, but there are others of extraterrestrial origin, also. cherokee and mayan records in north and central america and the greek historians, appollodorius and diodorus, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atlantis and mated wit

ess reference to "twin" symbolism throughout the ancient world. the dogon call sirius b, digitaria, and sirius c, sorghun, or the "female star".17 they also call it the "sun of women" or "star of women".18 to them, the most important star is sirius b, which, they rightly said, was invisible to the eye. still today their religious rituals and rites are based on the cycles of the sirius system. the dog star, sirius or sirius a, has two and a half times the mass of our own sun and is thirty-five and a half times brighter" when you consider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compressed, however, and thus is very small. a focus on sirius can be found at the heart of most ancient s

sider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compressed, however, and thus is very small. a focus on sirius can be found at the heart of most ancient societies- and secret societies. the heat in the summer months was believed to be, in part, caused by sirius and so they became known as "dog days. the egyptian calendar was regulated by the movement of sirius (sothis to the greeks) and the sothic calendar was founded on the rising of sirius one minute before the sun, the so-called heliacal rising in the summer" the number 23 was important to the dogons, as it was to the egyptians and the babylonians. some researchers say this was connected to the 34 children of the matrix heliacal

s connected to the 34 children of the matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the time every year that the illuminati elite gather at bohemian grove in northern california wearing their hooded robes for their infamous rituals under a 40-foot stone owl, as detailed in the biggest secret. i will mention

DAVID ICKE THE BIGGEST SECRET

ed to a man involved in satanic ritual and thebrotherhood networks. he was head keeper of an area of land called burnhambeeches near the buckinghamshire-berkshire border a few miles from slough, west of33london. this is an ancient site mentioned in the domesday book at the time of williamthe conqueror in the 11th century and it has a reputation for satanism. the lady whospoke to me was taking her dog for a walk across the land at dusk in the early 1970s whenshe saw a figure in a long red robe. when he lifted his head, she saw that his face was thatof a lizard. she obviously thought she was crazy, but this was no illusion, she said. thelizard was very real and very physical, not an apparition. she is very psychic and shelater began to see people either transform into lizards before her eyes

ess is at the back of the book. within days of speaking to me,my informant says she was grabbed off the street and bungled into a van by six satanists.a syringe was held to her throat and she was warned to stop talking to that dangerousprat, icke and to stop naming names. they threatened her life and those of her childrenif she continued. she was also told that if she didnt keep quiet, the family dog would betaken and posted back to you in pieces. nice people.in the ordeals at the country churches which she now remembers, my englishinformant and other children would be used in satanic rituals involving sex, torture, andmurder. the windows of the church were covered over with black drapes and the insidewas laid out according to satanic law with different colours used for different ceremonie

t, who also raped her. v anderjagt wouldbecome the chairman of the republican party national congressional committee whichsupported the child rapist and murderer, george bush, the queen of englands friend, inhis successful campaign to become president of the united states.eventually, cathys father was caught sending child pornography through the post -a film of young cathy having sex with a boxer dog. to avoid prosecution, cathy washanded over by her father to the united states government and the defense intelligenceagency. her father was delighted with the deal because he was now immune fromprosecution and could continue his pornography and paedophile activities while theauthorities looked the other way. the agency was searching for sexually abusedchildren with multiple personality disord

automatically slapped at its face. i was convinced that the dogs were goingto tear us up by the time bush and clinton walked into the clearing. they seemed to beengaged in a serious conversation until bush looked up and smiled.shes mine, he claimed (referring to kelly. but then, she always has been. let go.as i walked passed clinton, who was deep in thought, he mumbled i thought youd befucking a dog or something. we walked the short way back in silence with334clinton veering off to the right as bush directed me toward the two helicopters. the door ofthe helicopter next to me slid open and clinton pushed the italian into the helicopter. icaught this one. hes going to ride jump seat. bush motioned for him to sit in the leatherchair marked for death by the black rose while i rode in the actu

need to restore our mental andemotional powers because unless we do so we can never be free. but we need to do morethan that. we need to set ourselves free, yes, but just as importantly we need to set eachother free. we have been manipulated by the brotherhood into our personal prisons andthe prisoners have been further manipulated into policing each other. humanity is boththe sheep and the sheep dog. the brotherhood set the religious, political, medical andscientific norms by controlling those professions and, therefore, the norms promoted bythe mesmerised media. most people then live their lives within these norms and allowthem to programme their sense of possibility, potential and who or what they are. this isthe eggshell and if people want to concede their uniqueness and infinite power

control of the humanpsyche:1we let go of our fear of what other people think of us and we express our uniquenessof view and lifestyle, even (no, especially) if it differs from the norm. at this pointwe cease to be a sheep following the flock.2we allow everyone else to do the same without fear of being ridiculed or condemnedfor the crime of being different. when we do this we cease to be the sheep dog forthe rest of the flock, pressuring them to conform to what we believe is right.3no-one seeks to impose what they believe on anyone else, so always respecting freewill and free choice.there is no way the brotherhood agenda can survive such changes in attitude. peopleask me what they should do in response to my information, but i never answer thatquestion. the only person who knows what is bes

DEMONIC BIBLE

s a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with

circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and showeth himself in the form of a dog with wings like a gryphon. he teacheth all arts and sciences in an instant, and is an author of bloodshed and manslaughter. he teacheth all things past, and to come. if desired he causeth the love both of friends and of foes. he can make a man to go invisible. and he hath under his command 36 legions of spirits. his seal is this, to be, etc (26) bune, or bime- the twenty-sixth spirit is bune (

manslaughter. he teacheth all things past, and to come. if desired he causeth the love both of friends and of foes. he can make a man to go invisible. and he hath under his command 36 legions of spirits. his seal is this, to be, etc (26) bune, or bime- the twenty-sixth spirit is bune (or bim. he is a strong, great and mighty duke. he appeareth in the form of a dragon with three heads, one like a dog, one like a gryphon, and one like a man. he speaketh with a high and comely voice. he changeth the place of the dead, and causeth the spirits which be under him to gather together upon your sepulchres. he giveth riches unto a man, and maketh him wise and eloquent. he giveth true answers unto demands. and he governeth 30 legions of spirits. his seal is this, unto the which he oweth obedience. h

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the pentateuch. mystics believe that much of it is in kabalistic codes. trance: an altered state of consciousness (q.v, especially the more withdrawn degrees resembling sleep or sleepwalking. a "waking dream" transmigration (of souls: one doctrine of reincarnation. the idea that when souls reincarnate, they move up and down the evolutionary ladder or scale. i.e, people die and come back as a cat, dog, horse, or another person, depending upon their karma (q.v. see reincarnation. treasure map: a drawing or collage used to help the practitioner with magick involving "creative" visualization (q.v. tree of life: a glyph (q.v) which is a central symbol of the kabalah. it can help you memorize a vast amount of material by working as a sort of "filing cabinet" of ideas and concepts. it is also a w

DION FORTUNE MYSTICAL QABALA

. as above, so below, man is a miniature macrocosm. all the factors that go to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angels. at the present time, however, the angels are fully evolved beings and man is not. thus he is as much lower than the angels as a three-yearold child is less developed than a three-year-old dog. 2. hitherto we have considered the tree of life as an epitome of the macrocosm, the universe, and the use of its symbols to put us in touch with the different spheres of objective nature. we will now consider it in relation to the subjective sphere of the nature of the individual. 3. the accepted correspondences, as given by crowley (who, unfortunately, never gives his authorities, so we do n

DION FORTUNE PSYCHIC SELF DEFENSE

were in, and our two beds were close together, side by side, right under the uncurtained open window. it was the time of the full moon, and i remember that i had no need to light a candle in order to see to undress. i fell asleep at once, for i was very tired. i could not have been asleep very long, however, when i was awakened by the sensation of a weight upon my feet. it was as if a good-sized dog, say, a collie, had jumped up and lain down on the bed. the room was flooded with moonlight, and as bright as day, and i clearly saw, lying apparently asleep across the foot of my bed, the man whom we had left safely tucked up for the night in the room below. it was a somewhat embarrassing situation, and i lay still, taking thought before i did any thing. i was wide enough awake by now, as may

fore me, and i thought of fenris, the wolf-horror of the north. immediately i felt a curious drawing-out sensation from my solar plexus, and there materialised beside me on the bed a large wolf. it was a well-materialised ectoplasmic form. like z, it was grey and colourless, and like him, it had weight. i could distinctly feel its back pressing against me as it lay beside me on the bed as a large dog might. i knew nothing about the art of making elementals at that time, but had accidentally stumbled upon the right method- the brooding highly charged with emotion, the invocation of the appropriate natural force, and the condition between sleeping and waking in which the etheric double readily extrudes. i was horrified at what i had done, and knew i was in a tight corner and that everything

d that the best thing i could do was to fight it out now, because the longer the thing remained in existence, the stronger it would get, and the more difficult to disintegrate. so i drove my elbow into its hairy ectoplasmic ribs and said to it out loud "if you can't behave yourself, you will have to go on the floor" and pushed it off the bed. down it went, meek as a lamb, and changed from wolf to dog, to my great relief. then the northern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to see the e

eature. it came in through the northern corner of the room again (subsequently i learnt that the north was considered among the ancients as the evil quarter, and presented itself upon the hearthrug in quite a mild and domesticated mood. i obtained an excellent materialisation in the half-light, and could have sworn that a big alsatian was standing there looking at me. it was tangible, even to the dog-like odour. from it to me stretched a shadowy line of ectoplasm, one end was attached to my solar plexus, and the other disappeared in the shaggy fur of its belly, but i could not see the actual point of attachment. i began by an effort of the will and imagination to draw the life out of it along this silver cord, as if sucking lemonade up a straw. the wolf- form began to fade, the cord thicke

the disparate forces, compensating the sensitiveness of the psychic, and protecting him from unwanted impressions. it is never well to learn how to open the door of the unseen unless at the same time one learns how to close and latch it. as was noted in the introduction, it is comparatively seldom that the unseen comes in search of human beings. as the caterpillar told alice concerning the puppy-dog "you let it alone, and it will let you alone" but if we begin to study occultism, or even to dabble in it, sooner or later we are liable to obtain results, provided, of course, that the system we are using contains the germs of efficacy. in the case of a person who is coming on to the path for the first time, progress is necessarily slow and laborious; but a soul that has taken initiation in p

DONALDTYSON FAMILIAR

insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by the witch's unholy pact. the spirit who remained in close association with the witch was the familiar, not the cat or dog or other pet that was thought to be the spirit's physical host. when an old woman suspected of witchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of the european witch-crazy were hard for elderly woman, and even harder for cats, particularly black ones. black cats we

DONALDTYSON WEREWOLF

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

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

h was cut off by horus in his rage at her interference; having reference to this fact he is called ap-rehui "the judge of the two combatants" one of the egyptian names for the ibis was tekh, and the similarity of the sound of this word to that of tehu, the name of the moon as a measurer of time, probably led the egyptians to depict the god in the form of an ibis, notwithstanding the fact that the dog-headed ape was generally considered to be the animal sacred to him. it has been thought that there were two gods called thoth, one being a form of shu; but the attributes belonging to each have not yet been satisfactorily defined. in the monuments and papyri thoth appears in the form of a man with the head of an ibis, which is sometimes surmounted by the crown, or, or, or by disk and horns, or

ate ii. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (6 of 6 [8/10/2001 11:24:37 am] sacred texts egypt index previous next plate ii. vignette i: the disk of the sun, supported by a pair of arms proceeding from the ankh, the sign of life, which in turn is supported by a tet the emblem of the east and of the god osiris. the tet stands upon the horizon. on each side of the disk are three dog-headed apes, spirits of the dawn, their arms raised in adoration of the disk. on the right hand side of the tet is the goddess nephthys and on the left is isis each goddess raising her hands in adoration of the tet, and kneeling upon the emblem aat, or hemisphere. above is the sky. this vignette belongs properly to the hymn to the rising sun.[2 [1. maa, unvarying and unalterable law. compare t

the balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis; nephthys; horus "the great god; hathor "lady of amenta; and sa. upon the beam of the scales sits the dog-headed ape which was associated [1. a name of the underworld. 2. or sexet-anru, a division of the sexet-hetepu (see plate xxxv, the elysian fields wherein the souls of the blessed were supposed to reap and sow. 3. in british museum papyrus no. 9901 the goddess maat is seated on the centre of the beam of the balance. the double maat goddesses are at times represented standing beside the balance

e serpent goddess nehebka" plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (11 of 14 [8/10/2001 11:27:39 am] what then is this? they who preside at the altars are the similitude of the eye of ra and the similitude of the eye of horus "o ra-tmu, lord of the great house, prince, life, strength and health of all the gods, deliver thou [me] from the god whose face is like unto that of a dog, whose brows are as those of a man, and who feedeth upon the dead, who watcheth [1. many papyri read "nefer-tmu, son of bast, and the tchatcha" 2. or instruments of death. 3. i.e, the "oppressor] p. 289 at the bight of the fiery lake, and who devoureth the bodies of the dead and swalloweth hearts, and who shooteth forth filth, but he himself remaineth unseen" who then is this "devourer for mil

the wall of burning coals [i have] opened the way in re-stau (11) i have eased the pain of osiris [i have] embraced that which the balance i hath weighed [i have] made a path for him in the great valley, it and [he] maketh a path. osiris shineth" vignette ii: the second arit, guarded by three gods; the first of whom has the head of a lion, the second the head of a man, and the third the head of a dog. each one holds a knife. text (1) the second arit. the name of (2) the doorkeeper is un-hat[4 (3) the name of the watcher is (4) seqet-hra; the name of the herald is uset.[5] plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (1 of 9 [8/10/2001 11:27:48 am (6) saith osiris ani, when he cometh unto this arit "he sitteth to do his heart's desire, and he weigheth (7) words as the

d or perch. var. 4 var. 5 var. 6. var "the strength of osiris is the strength of thoth" 7 varr. nemasa, and sah "orion" the reading in lepsius is masti "gods of the thigh" 8. var "their years are the years of osiris" 9. the text here differs from all others and may be corrupt] p. 293 vignette iii: the third arit, guarded by three gods; the first with the head of a jackal, the second the head of a dog, and the third the head of a serpent. the first holds an ear of corn, and each of the others a knife. text (1) the third arit. the name of the (2) doorkeeper is qeq-hauau-ent-pehui;[1] the name of the (4) watcher is se-res-hra;[2] the name of the herald is aaa.[3] saith osiris ani [when he cometh to this arit (6 "i am hidden [in] the great deep [i am] the judge of the rehui.[4] i have come and

ELLIS LOW TWELVE 1907

within the next few minutes had i not faced the scowling mob and raised my hand `friends' i called `there is a man in one of the cabins who has the small-pox, and the fact that he is getting well won't lessen your danger for several days. you have the right to protect yourselves against that hideous disease, and you can do it better than by dumping the poor fellow on the banks to die like a rabid dog. i have had the small-pox; i ,am not afraid of it; i will go into his room and nurse him; no one else need come near him; the servants can bring the food to a certain point safely removed from the cabin, and when they are gone i will come out and get the food; no medicine is needed, for the time for that has passed; the 9o after ten years man will be completely isolated, and none of you will b

ed and drawn aboard the patriot soldiers were already coming up the gangway. the situation was critical, and a false move would have meant death to the young man. yankee wit, however, saved the day. seizing the wet :swimmer by his frowsy hair and giving him a heavy blow 'behind the ear, the purser threw him to the deck, and with an oath, pounced upon him and grabbed him by the throat "you drunken dog 1 you hound, i'll teach you to jump ship. i'll teach you to try to drown yourself" he cried. then, leaping to his feet, the purser gave orders to put the man into irons, and turning to the astonished soldiers, asked them what he could do for them. in broken english the leader explained that the country was in the throes of a civil war, and said that all ports were being watched for rebels, who

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

io, also published at antwerp in 1531. his other works included a treatise de nobilitate et praecellentia feminu sexus, dedicated to margaret of burgundy out of gratitude for her patronage. his interest in alchemy and magic dated from an early period of his life and gave rise to many tales of his occult powers. it was said that he was always accompanied by a familiar in the shape of a large black dog. there is a tradition that on his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plunged into the saone, where it perished. it was said that at the inns where he stayed, agrippa paid his bills with money that appeared genuine enough at the time, but which afterward turned to wo

on, 1909. townshend, chauncy hare. facts in mesmerism, with reasons for a dispassionate inquiry into it. london, 1844. animals animals are believed to exhibit psychic faculties similar to human beings. in her account of a case of haunting in proceedings of the society for psychical research, vol. 8, r. c. morton mentions two dogs who saw a ghost. the medium mrs. j. h. conant believed that her pet dog and cat saw the spirits she described clairvoyantly. the dog barked and snarled; the cat arched its back, spat, and ran to hide. sir william barrett recorded the case of the montgomery sisters who saw a ghost floating across the road; their horse stopped and shook with fright. the watchdog of the rev. samuel wesley crouched in terror during the poltergeist manifestations at epworth vicarage (s

vironment might be due to causes of stigmata, i.e, suggestion unconsciously derived from the environment. that there may be latent high faculties in animals which vie with the powers of genius was demonstrated by the famous case of the elberfeld horses, although many scientists have been skeptical of the evidence. an italian horse, tripoli, showed similar talent after a course in mathematics. the dog rolf, of mannheim, learned to calculate by attending the lessons given to a child (see proceedings of the aspr, vol. 13 [1919. rolf sired lola who attained considerable fame as narrated in henry kindermann s lola; or, the thought and speech of animals (1922. she could calculate, tell the time, and phonetically spell out answers to questions. when she was asked what was the name of the mannheim

og rolf, of mannheim, learned to calculate by attending the lessons given to a child (see proceedings of the aspr, vol. 13 [1919. rolf sired lola who attained considerable fame as narrated in henry kindermann s lola; or, the thought and speech of animals (1922. she could calculate, tell the time, and phonetically spell out answers to questions. when she was asked what was the name of the mannheim dog, she replied mein fadr (mein vater) i.e, my father. all present had expected her to answer rolf. carita borderieux s les nouveaux animaux pensants (paris, 1927) tells the story of zou, the author s calculating dog. in proceedings of the aspr vol. 38, theodore besterman described his personal encounter with borderieux s dog and claims to have discovered that the dog interpreted unconscious move

the presence of intruders. pigeons were trained for aerial reconnaissance to identify man-made objects from natural features of the landscape; a radio direction finder would be triggered by the pigeon s landing, transmitting the information to a remote patrol. in israel, dogs have been used successfully to detect letter-bombs in the mail. the scent of the explosive is apparently perceptible to a dog even in a sack of 600 letters (see also anpsi) sources: boone, j. allen. kinship with all life. new york: harper& brothers, 1954. bozzano, ernesto. animals and psychic perceptions. annals of psychic science (august 1905. burton, maurice. the sixth sense of animals. new york: taplinger, 1973; london: dent, 1973. gaddis, vincent, and margaret gaddis. the strange world of animals and pets. 1970

stone the unfortunate wretch to death. the citizens were at first reluctant to comply with the cruel injunction, but something in the expression of the beggar confirmed the prophet s accusation, and the wretch was soon covered with a mound of stones. when the stones were removed, the man had disappeared. in his place was a huge black antipathy encyclopedia of occultism& parapsychology. 5th ed. 62 dog, the cause of the plague that had come upon the ephesians. in rome apollonius raised from death or apparent death (his biographer does not seem to know which) a young lady of a consular family who had been betrothed and was mourned by the entire city. yet another story relates how apollonius saved a friend of his, menippus of corinth, from marrying a vampire. the youth neglected all the earlie

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

pires (1746; trans. the phantom world, 2. vols, 1850) that the author related a story of a woman that died in a certain village, after having received all the sacraments, and was buried with the usual ceremonies in the churchyard. about four days after her death and for several months, the inhabitants of the village were frightened by unusual noises and many saw a specter, sometimes shaped like a dog and sometimes like a man, who tried to choke or suffocate them. several were bruised all over and utterly weak, pale, lean, and disfigured. the specter took his fury out even on the beasts: cows were frequently found beaten to the earth, half dead, at other times with their tails tied to one another, lowing hideously. horses were found foaming with sweat and out of breath, as if they had been

great virtues to the plant mandragoras, or mandrake, the root of which was often uncannily like a human form, and when plucked from the earth was believed to emit a species of human cry. it was also worn to ward off various diseases. because of the supposed danger from the resident demon when plucking the plant, an elaborate procedure was prescribed. the mandrake-gatherer was supposed to starve a dog of food for several days, then tie him with a strong cord to the lower part of the plant. the dog was then thrown pieces of meat, and when he leapt forward to seize them, he pulled up the mandrake. other folklore beliefs included the need for an elaborate prayer ritual before pulling the plant, which should only be gathered at dead of night (see also alrunes; exorcism; ginseng) sources: thomps

l materializations in the kluski seances. an account in psychic science (april 1926) reads in part: the bird was photographed, and before the exposure a whirring, like the stretching of a huge bird s wings, could be heard, accompanied by slight blasts of wind, as if a large fan were being used. hirkill (an afghan) materialised. accompanying him always was a rapacious beast, the size of a very big dog, of a tawny colour, with slender neck, mouth full of large teeth, eyes which glowed in the darkness like a cat s, and which reminded the company of a maneless lion. it was occasionally wild in its behaviour, especially if persons were afraid of it, and neither the human nor the animal apparition was much welcomed by the sitters. the lion, as we may call him, liked to lick the sitters with a mo

1919. gustav geley reports in his book clairvoyance and materialisation (1927: this being which we have termed pithecanthropus has shown itself several times at our seances. one of us, at the seance of november 20, 1920, felt its large shaggy head press hard on his right shoulder and against his cheek. the head was covered with thick, coarse hair. a smell came from it like that of a deer or a wet dog. when one of the sitters put out his hand the pithecanthrope seized it and licked it slowly three times. its tongue was large and soft. at other times we all felt our legs touched by what seemed to be frolicsome dogs. col. norbert ocholowicz, in his book on kluski, quotes an article by mrs. hewat mckenzie: this ape was of such great strength that it could easily move a heavy bookcase filled wi

last seen in june, 1923. charles richet writes of burgik in thirty years of psychical research (1923: in the last seance that i had with him the phenomena were very marked. i held his left hand and m. de gielski his right. he was quite motionless, and none of the experimenters moved at all. my trouser leg was strongly pulled and a strange, ill-defined form that seemed to have paws like those of a dog or small monkey climbed on my knee. i could feel its weight very light and something like the muzzle of an animal) touched my cheek. it was moist and made a grunting noise like a thirsty dog. col. e. r. johnson reported in light (november 11, 1922) of a seance with etta wriedt, it was quite common to meet one s departed dogs. i had one of these, a very small terrier, placed on my knees. it rem

eta, after, and empsychos, to animate, the belief that after death, the soul passes into another body, either human or animal. in ancient greece it was roughly equivalent to the idea of reincarnation. the idea seems to have originated in egypt but to have first been advocated by pythagoras around 455 b.c.e. diogenes laertius noted that pythagoras once recognized the soul of a departed friend in a dog that was being beaten. plato picked up on the idea and expounded it in several of his dialogues, most notably the phaedo and republic. according to the vision of truth that one attains, one will be born in the next life in a body suitable to that attainment, plato said. the most enlightened will be reborn as a philosopher, musician, artist, or lover. at the lowest level, he placed tyrants. onc

EVIL AND UNCLEAN SPIRITS

like those of l, and their form is like partially living yet decaying corpses, for f. wryrybu (abiriron: whose colors are like clouds, and their form is like grey bloated goblins, for g. wrytcjn (necheshthiron: whose color is like unto copper, and their form is of a most devilish and human headed insect, for h. wrycjn (nachashiron: whose colors are like serpents, and whose form is like that of a dog-headed serpent, for i. wrygdgd (dagdagiron: whose colors are reddish and gleaming, and their form is like vast, devouring, flat-headed fish, for j. wrymyhb (bahimiron: whose name is derived from behemoth, and whose colors are black and brown. its form is like an awful beast, similar to a hippopotamus or elephant but crushed flat as though their skin were spread out flat over the body of a giga

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ght to the degree that he no longer needed glasses. the following year on february 1, a saucer returned. this time a voice, speaking in clear english, came through a loudspeaker to ask if nelson were friendly. the voice went on to explain that the saucer s crew was from venus. nelson glimpsed three human-looking, muscular men inside the craft. around midnight on march 5, the three men, with their dog, 385- pound big bo, entered nelson s house and conversed with him. all three men were nude, carrying their clothes on their shoulders; before putting their uniforms back on, they explained that they wanted to assure nelson that except for their place of origin they were normal men. one of them said his name was bucky. bucky sometimes referred to in subsequent accounts as little bucky to distin

two-hundred-year-old venusian, and an old man who, his age notwithstanding, was a trainee learning how to fly a spacecraft. after an hour the visitors left, but not before telling nelson that they would fly him to other planets, nelson wrote later, if i would tell about it to the world (nelson, 1956. around midnight on april 24, bucky and his friends arrived to take nelson into space. he and his dog, teddy, went to mars. there nelson ate a delicious meal and talked with the friendly human inhabitants, and then the ship went on to the moon for another meal and a good rest. he, teddy, and big bo went for a short walk before embarking for venus. during one brief stop they saw the ruler of the region engaged in painting. he was clad, like nelson himself, in bib overalls. venus, like mars and

co soon. upset, he pleaded for the innocent lives that would be lost, but his space friends/parents soberly replied, it is inevitable. you must pray for the souls of those who will be lost and for those who will miss them. convinced that the earthquake would occur any day, macdonald waited gloomily and anxiously. nothing happened. but then on the morning of october 7, as macdonald was letting the dog out, a blinding light shot out of the sky and struck him in the face. he took this to mean that the first of the three landanian craft that would carry him away was in place. the following day, while talking with owen on the phone, david took over. he said that a physical, in-the-flesh meeting between keith and david would occur in two days in 80 david of landa keith s house. david and corinth

ook the building so hard that the pictures on the wall moved. puzzled and frightened, the family listened to gurgling sounds that they presumed came from the unknown animal but which could as easily have come from a baby learning to speak. a bark with a pleading note in it came next. when irving made barking and meowing sounds himself, apparently in an effort to determine whether the animal was a dog or cat, the creature imitated him. 108 gef archangel gabriel painted by pietro vannucci (arte& immagini srl/corbis) the sounds were high-pitched and appeared to be emanating from a very small throat. the knockings continued for the next few weeks. then one day, irving asked his wife, what in the name of god can he be? from the walls a squeaky voice echoed, what in the name of god can he be? th

lambert took him to court and presented a sufficiently persuasive case that he was awarded seven thousand pounds in damages. beyond anecdotal testimony, evidence of gef s physical existence was slight. harry price, the famous ghost hunter who later wrote a book on the case, saw liquid dripping from the wall and was told that this was gef urinating. hair said to be from gef turned out to be from a dog curiously like the irvings sheepdog, mona. the prints he allegedly allowed the irvings to preserve in clay were not at all like a mongoose s or, for that matter, any known animal s. over time, so the irvings related, gef s visitations became rarer and rarer. by 1938 or so he was heard from for the last time. by then the whole outlandish affair had fallen into obscurity. it was too much even fo

ce. under hypnosis later, godfrey recalled that he lost consciousness after a light from the object struck him. then he felt himself floating into the craft and meeting a humanlike being named joseph. six feet tall, friendly in manner, joseph had a thin nose, a beard, and a mustache. he wore a skullcap and was clad in a sheet, making him look something like a prophet from the bible. a large black dog accompanied him. the room also contained eight robots, each about three and a half feet tall, making a sort of murmuring chatter. when they touched godfrey, beeping sounds emanated from them. joseph directed godfrey to a bed, where he lay as a beam of light from the ceil- 136 joseph ing shone on him. communicating by telepathy, joseph touched his head, and godfrey lapsed into unconsciousness f

FAUST

m more clever than all the vain creatures, the doctors and masters, writers and preachers; no doubts plague me, nor scruples as well. i m not afraid of devil or hell. to offset that, all joy is rent from me. i do not imagine i know aught that s right; i do not imagine i could teach what might convert and improve humanity. nor have i gold or things of worth, or honours, splendours of the earth. no dog could live thus any more! so i have turned to magic lore, to see if through the spirit s power and speech perchance full many a secret i may reach, so that no more with bitter sweat i need to talk of what i don t know yet, so that i may perceive whatever holds the world together in its inmost folds, see all its seeds, its working power, and cease word-threshing from this hour. oh, that, full m

hear, on mischief gaily bent, they like to hearken, for they like to try to fool us, pose as if from heaven sent, and lisp like angels when they lie. but let us go! the world s already grey, the air grows chill, the mists of evening fall! tis now we treasure home the most of allwhy do you stand and stare? what is the trouble? what in the gloaming seizes you in such a way? faust you see that black dog streaking through the grain and stubble? wagner i saw him long since; not important did he seem to me. faust observe him well! what do you take the beast to be? wagner why, just a poodle; in his way he s worrying in his attempt to find his master s traces. faust but do you note how in wide spiral rings he s hurrying around us here and ever nearer chases? and if i err not, there s a trail behin

rail behind him! along his path a fiery eddy flies. wagner only a plain black poodle do i see. don t mind him! i think it s an illusion of your eyes. faust he seems in magic nooses to be sweeping around our feet, a future snare to bind. wagner i see he doubts, he s timidly around us leaping, two strangers- not his master- does he find. faust the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water for your cane. faust you re likely right. i find no

him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water for your cane. faust you re likely right. i find no trace remaining of any spirit; it is all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no storm

once again discourses and hope begins to bloom again; man yearns to reach life s flowing sources, ah! to the fount of life attain. snarl not, you poodle! to the sacred strain that now doth all my soul surround, is suited not that bestial sound. we know full well that men deride whate er they do not understand and that before the good and fair, which of is hard for them, they grumble; and will the dog, like them too, snarl and bumble? but ah! i feel already, with a will the best, contentment wells no longer from my breast. but wherefore must the stream so soon run dry and we again thus thirsting lie? i have experienced this in ample measure. and yet this feeling has its compensation; we learn the supernatural to treasure. our spirits yearn toward revelation that nowhere glows more fair, mor

hen leave off growling! such a distracting fellow i can t view or suffer to have near me. one of us two, or i or you, must quit this cell, i fear me. i m loath your right as guest thus to undo. the door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew the key of solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox in a snare quakes an ancient hell-lynx there. but now give heed! hover hence, hither

FOCUS OF LIFE

that there may be mobility" then seeing aaos he laughed hideously, and addressed him thus "but why cometh aaos in the close season? thou old dodger of time, thou eye winking at all things! for thou canst will love in that which is most repulsive. away o aaos, thou too art an arch-slaughterer of sheep" then the giant gave an awful grimace and turned his back, snapping his teeth and howling like a dog. becoming larger and larger till of cosmic vastness, thus he disappeared. when aaos awoke, he muttered to himself "beyond time there is a sensation as of awaking from the utmost impossibility of existence from the mad dreams we call reality; the stupidities we call will" then aaos arose to fill his lungs with fresh air and have the good of motion. on the announcer of great events one night, aa

poke to his heart "the arcana of desire [i.e. self-love] would be satisfied with none but its original self-by the unique. thus my morality taught me by dream symbols. as in life, so in sleep-all things have a sexual significance, hidden by righteousness. herein is a mystery and the means to will. what is all humanity but one's own forgotten deliberationbecoming restless? the unexpected bark of a dog should not frighten. neither is medicine taken by pronouncing the name of the remedy. verily, in the time of cataclysm it is too late to pick the right word" the dream that came true one night aaos was pleasured with this dream: in his early youth, he met a beautiful maiden-famous among men who knew perfection. she was everything desirous, even to her name. he became her lover, and knew her. t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ld see him, although he was within it. it was he, too, who in the east of egypt constructed a city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern gate the form of a lion, and on the northern gate he constructed the form of a dog. into these images he introduced spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour

manner that the rising sun does not disclose our uncleanness. we must purify ourselves and make ourselves beautiful. we must place ourselves, i say, first in the intellectual heaven which is within us, and then in this sensible and corporeal heaven which presents itself to our eyes. let us remove from the heaven of our minds the bear of deformity, the arrow of detraction, the horse of levity, the dog of murmuring, the little dog of flattery. let us banish the hercules of violence, the lyre of conspiracy, the triangle of impiety, the bootes of inconstancy, the cepheus of cruelty. may the dragon of envy be far from us, and the swan of imprudence, the cassiopeia of vanity, the andromeda of laziness, the perseus of vain anxiety. let us chase away the ophiuchus of evil-speaking, the eagle of ar

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

better understood when we use an illustration: let us suppose that a carpenter wishes to build a house wherein to live. he selects a place whereon to build and brings the materials thither, then with the tools of his trade he commences to lay the foundation. gradually the walls are put up, the roof put on, the inside completed and the structure finished. during all the time while he is working, a dog, which is an intelligent spirit belonging to another and later life-wave of evolution, watches his actions and the whole process of construction and sees the house gradually take shape and reach completion. but it lacks the proper understanding of what he is doing and of what is the ultimate purpose in his mind. let us now suppose that the dog were unable to see the carpenter or to hear the no

tion. but it lacks the proper understanding of what he is doing and of what is the ultimate purpose in his mind. let us now suppose that the dog were unable to see the carpenter or to hear the noise made by his hammer and other tools. then it would be in the same relation to this builder, as humanity at large is to the architect of the universe and the forces which work under his command. for the dog would then see only the materials coming together slowly and taking shape, finally forming a finished structure. humanity also sees the silent growth of plant, of beast and of bird, but is unable to understand what causes this physical growth and the changes in the visible universe, for it does not see the immense army of invisible workmen who are silently toiling in the soundless silence to b

FULLER J F C SECRET WISDOM OF THE QABALAH

in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequently, of necessity, it must be reversed and becomes dog. 22 the problem of free will. it is apparent that the centre of this problem is the letter shin, the most mysterious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three wor

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

is leagueofthe crossofblood, and thefortythievesoflondon,whowere led by blackhugh'(sly,p.36).notthathe leftthe'penny dreadfuls' behind. bytheageoftwentyyears he waswritinghisown.theearliest,1bmtrueheart;or,thefortunesofarunaway,appeared intheidlerinjuly1878.thehero, an orphan, is inthechargeofa wicked uncle and an odioustutorwhoseek to rob the boyofhis inheritance. his only friend is his faithful dog, nelson,whohelpshimtogetthebetterofhis enemies in the courseofa brawl. however,in his excitement, our hero had quite forgotten his uncle,whonow approached him, and laying his hand heavily on his shoulder, while his voice trembledwithsuppressed passion, hoarsely whatyou have done today is that which you can never repair, andwhatyears of remorse, nor groans of sorrow cannot wash out. in making a

. the other way?thatis the secret. anyhow, on this long-ago afternoon we were lounging up the weary-all hillofpentonville, when waite stopped suddenly. i looked at him in some curiosity. there was a singular expression on his face. hiseye-ithink-becamefixed. hisnostrils-tothe best of mybelief-twitched.30otherwise, there wasan odd fixity about his position.ibelievethat in a certainkind of sporting dog this attitude is called 'making a point. i did not sayanything: the order generallyknown as the companionsofthe eighties knowshowandwhen.topreservesilence,but there was, ifancy,an interrogative expression in myeyebrow.frater sacramentum-i mean a. e.waite255stood still to gazefor a moment ortwo..staring eagerly attheopposite side of theroad-theright hand side, as you go up to theangel-andsaid a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

utterly uncritical support. this was the theosophical society, the creation of madameb1avatskyand colonelh.s. olcott. helena petrovnab1avatskywas a remarkable person by any standards; by those of contemporary seekers after wonders andmarvelsshe was little short of a goddess, and her departure from the spiritualist22thegoldendawnmovement, where she had collectedenrouteboth fame as a medium and the dog-like devotionofcolonel olcott, to the more exotic shoresofeastemoccultism was inevitable. whether or not she had travelled in tibet, and whether or not she served hiddenmahatmas-indeed,whether or not such beings evenexist-isstill hotly debated, but what is unquestionable is thatherfollowers believed implicidy that she had and that she did.thetheosophical society had as its objects:'first-tofor

GILBERT THE MAGICAL MASON

he is related to semol, the left or evil side of man, and to blindness to good, that is some; he is also sam hamrnoveth, a deadly poison.136themagical masonsamael is also called: yetzer-ha-ra, a corrupt nature; melekh ha mareth, angel of death; nachash ha kadmoni, the old serpent; also ruach hattuma, the unclean spirit; leviathan the crooked serpent; azazel, the goat; ha shur, the ox; hakkelef, a dog, a hog; an ass, chamor; seir issim, a hairy goat: oref, a raven; edom, danger; kez col bazar, the end of all flesh, and seraph meosef, the fiery flying serpent. there are also many names relating to him to esau, and to edom: such are sharo shel esau, prince of esau; memunneh de esau conservator of esau; sham shel edom, prince of edom; rabba de edom, master of edom.theland of edom was used as a

the opinions expressed concerning them. all of us dream occasionally, and many persons dream as often as they sleep; probably we all do so, and the difference between persons as to dreaming is due to a variation in the power of remembrance when awaking. there is considerable evidence to show that animals dream as well as men, women, and children. many of us must have observed the domestic cat and dog showing signs of dreaming by their movements and the sounds they make. tennysonwrote-'like a dog he hunts indreams-'ithas been said that animals in their wild state of nature do not dream, butitis difficult to make observations on wild animals.itis generally agreed that domestication is the cause of increased mind-power in some animals, and with enlarged powers of observation and concerted act

ake one as a bond of affection between them.thefalling of images or pictures and the spontaneous opening of doors were all of bad import and foreshadowed misfortune. it was of evil omen to meet in the roadway a snake, or a hare, or a weasel crossing the road, a bitch with whelps, or an ape, or even a woman carrying a spindle uncovered, while at home it was unlucky to upset wine or to meet a black dog at the door. an old english omen was that if a hare was seen torunthrough a village street, there would soon be a house or hayrick on fire.theentry into a house of a strange black cat was deemed fortunate, and at the present time among actors it is deemed a lucky omen if a cat walk across the stage at the first performance of a new play. a more modern mode of deciding whether a thing wished fo

s it is deemed a lucky omen if a cat walk across the stage at the first performance of a new play. a more modern mode of deciding whether a thing wished for will be obtained is by the snapping of the merry thought bone of a fowl. other common present day superstitions are seen in the notion of an evil result from spilling salt, of seeing a single magpie, of walking under a ladder and of hearing a dog howl at night.thenwe hear of the misfortunes likely to occur from a work undertaken on a friday, and from being one of thirteen at any function.theevil omen of friday the day of venus, goddess of love, is difficult to explain: while the maliceofthirteen is associated for some mysterious reason with the twelve apostles of jesus.summaryas a result of this survey of the history of divination we m

s' as an alternative to 'the planets'.theauthors of the old septuagint bible did not know what the hebrew word mazzaroth meant, for they simply wrote the word in greekletters-mazouroth.the vulgate bible readsluciferumin the first quotation andduodecimsigna,the twelve signs, in the second. st chrysostom translated the word intozodia,animals, meaning the zodiac: other interpreters write sirius, the dog star. schiaparelli prefers to consider that the mazzaroth were the five great planets.thequestion of the origin of the zodiac and its twelve signs has been much debated, and is still undecided. various authors have declared its origin from egypt, from china, from india, from babylon and from the greeks, either in greece or in alexandria. no true babylonian monument showing all twelve signshas

ll, the tauroctonia, the most notable scene with many variations, used as a sort of altar-piece.themost complete tauroctonic designs show mithras kneeling upon the bull, which is crouched down; mithras, wearing the pointed phrygian cap (ofliberty, tunic, and a cloak, stabs the bull with a dagger near its right shoulder. this scene is in a cave; a scorpion seizes the testesofthedying bull, while a dog laps up the blood flowing from a stab wound. a dog, the companion of mithras, is seen in the foreground as if barking up at the dying bull; a bird like a crow is seen above; he is the messenger of ormuzd: ears of corn springing from the tail of the animal or from beside it, show the good gifts resulting from the sacrifice.insome cases torch-bearers stand one on each side of the bull, their nam

GILBERT THE SORCERER AND HIS APPRENTICE

ckals (6) tzephariron- whose colours are like those of earth, and their form like partially living yet decaying corpses.(7)obiriron-r-t-t-whose colours are like clouds, andtheirform like grey, bloated goblins (8) necheshethironwhose colour is like copper, and their form like that' of a most devilish and almost human-headed insect.(9)nachashironwhose colours are/ like serpents" and their form like dog-headed serpents (10) dagdagiron whose colours are reddish and gleaming, and their form like vast and devouring flat-headed fishes.(11)behemiron- whose name is derived from behemoth, and their colours are black and brown, and their forms those of awful beasts like a, hippopota255 mus, and an elephant,butcrushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or

d they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose forms are those of corrupting, loathsome bull-men, linkedtheqliphoth of the qabalah 29together. thereunto are also referred nachashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the

the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (b

esearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure nude save for a light scarf. she represents nature and the divine presence therein. in each hand she should bear a wand.atthe four angles of the card are the four cherubic animals of the apocalypse. above, the eagle and the man; below, the lion and the bull.itrepresentscompletion

ns its head, and they both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a g

nbar which was within his own knowledge. when it was proposed to demolish the old castle of blervie the contractor employed had thrown down half of the castle, when he was warned to desist. he paid no attention, however, till one day he saw a most evil-looking old woman sitting on a stone dyke and grinning at him. she cursed him volubly, whereupon he went with a stick to drive her away,buta black dog with flaming red eyes snarled at him, and would have bittenhim,butwhen he looked again the old woman sat on the dyke as before. whereupon he was so frightened that he vowed he would never touch a stone of the accursed building again. certain it is that a man was employed to destroy the tower, that he did destroy only half of it, leaving the part which is still standing, and that in consequence

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d ceremony. instinctive rituals. these types of ritual are best illustrated by animal behaviour. animals behave in certain ways due to instinct, with little cognitive content. while much animal gnostic theurgy page 160 behaviour is learned, it is still a form of mimicry rather than conscious behavioural choices. a classic example of this is found in the canine submission rituals. when attacked, a dog will roll on its back exposing its stomach, by leaving itself open to its attacker, clearly communicating his submission. intuitive rituals. these are the rituals in our lives which take place spontaneously. a mundane example may be when we jump for joy or curl up in a foetal when depressed. while not consciously chosen these intuitive rites represent unconscious forms of expression. another f

the inherent power involved. in individual ritual practise gestures are develop which reflect certain energies, powers and states of mind. this is not as strange as it first seems. in recent research into the nature of the mind, the founders of neuro-linguistic programming found that it is possible to associate certain emotions with hand gestures and movements. a bit like the work of pavlov (the dog salivates when he hears the bell, because the bell is associated with food, but going much further. the founders of nlp found how easy it was to lock emotions into certain gestures. this, surely, is the basis for the age old use of mudra (hand movement) and gestures in occult practise. there are many ancient traditions that use such methods of gesture and movement including; asana and mudra in

GOETIA LUCIFERIAN

s a black crane, who flies about the circle. this is a spirit of the witchcraft which makes men and women cunning in the black and hidden arts and speech/communication. under the will of the sorcerer, naiberius brings knowledge on how one may restore lost dignity and honor. he governs 19 legions of spirits. y glasya-labolas being a might president and earl, glasya-labolas appears in the form of a dog with wings. he inspires the learning of the hidden and black arts, and is an author (creator) of bloodshed and manslaughter. glasya-labolas is a demon of cursing, whom causes situations of danger to occur. also being a spirit of divination, he may bring the union of friends and foes as well. glasya-labolas commands 36 legions of spirits as well. z bune bune/bime is a duke, who appears as a dra

learning of the hidden and black arts, and is an author (creator) of bloodshed and manslaughter. glasya-labolas is a demon of cursing, whom causes situations of danger to occur. also being a spirit of divination, he may bring the union of friends and foes as well. glasya-labolas commands 36 legions of spirits as well. z bune bune/bime is a duke, who appears as a dragon with three heads one like a dog, one as a bird and the other as a man with black eyes. bune is a shade gatherer, under the form of azrael the angel of death. bune gathers shades unto one place, or sepulcher that they may reside in your place of dwelling, gathering knowledge and impulses from beyond the grave in the dreaming state. bune brings knowledge of how one may become better, and grow in experience and wisdom. he gover

GOLDEN DAWN RITUALS Z3

his stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencem

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

been back to the airstrip at nazca to remove a window so that my partner santha can point her cameras vertically down at the alluring glyphs. now we re experimenting with the view from different altitudes. at a couple of hundred feet above the plain ricinulei, the amazonian spider, looks like he s going to rear up and snatch us in his jaws. at 500 feet we can see several of the figures at once: a dog, a tree, a weird pair of hands, the condor, and some of the triangles and trapezoids. when we ascend to 1500 feet, the zoomorphs, hitherto predominant, are revealed merely as small scattered units surrounded by an astonishing scribble of vast geometric forms. these forms now look less like runways and more like pathways made by giants pathways that crisscross the plateau in what seems at first

ry ruler of the mayan city of tikal, was found to contain a representation of this scene.15 similar images appear throughout the valley of the kings in upper egypt, notably in the tomb of thutmosis iii, an eighteenth dynasty pharaoh.16 is it a coincidence that the passengers in the barque of the dead pharaoh, and in the canoe in which double comb makes his final journey, include (in both cases) a dog or dogheaded deity, a bird or bird-headed deity, and an ape or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s hea

raoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washington dc, october 1989, p. 468: double comb is being taken to the underworld in a canoe guided by the paddler twins, gods who appear prominently in maya mythology. other figures an iguana, a monkey, a parrot, and a dog accompany the dead ruler. we learn more of the mythological significance of dogs in part v of this book. 16 details are reproduced in john romer, valley of the kings, michael o mara books limited, london, 1988, p. 167, and in j. a. west, the traveller s key to ancient egypt, harrap columbus, london, 1989, pp. 282-97. 17 in the case of ancient egypt the dog represents upuaut, the opener of the

29 ibid, 312. graham hancock fingerprints of the gods 247 other words, is that certain central imagery should survive and continue to be passed on in retellings, however far these may drift from the original storyline. an example of such drift (coupled with the retention of essential imagery and information) is found among the cherokees, whose name for the milky way (our own galaxy) is where the dog ran. in ancient times, according to cherokee tradition, the people in the south had a corn mill, from which meal was stolen again and again. in due course the owners discovered the thief, a dog, who ran off howling to his home in the north, with the meal dropping from his mouth as he ran, and leaving behind a white trail where now we see the milky way, which the cherokee call to this day. wher

n. in ancient times, according to cherokee tradition, the people in the south had a corn mill, from which meal was stolen again and again. in due course the owners discovered the thief, a dog, who ran off howling to his home in the north, with the meal dropping from his mouth as he ran, and leaving behind a white trail where now we see the milky way, which the cherokee call to this day. where the dog ran. 30 in central america, one of the many myths concerning quetzalcoatl depicts him playing a key role in the regeneration of mankind after the all-destroying flood that ended the fourth sun. together with his dogheaded companion xolotl, he descends into the underworld to retrieve the skeletons of the people killed by the deluge. this he succeeds in doing, after tricking miclantechuhtli, the

y are milled into a fine meal on a grindstone. upon this ground meal the gods then release blood, thus creating the flesh of the current age of men.31 santillana and von dechend do not think that the presence of a canine character in both the above variants of the myth of the cosmic mill is likely to be accidental. they point out that kullervo, the finnish hamlet, is also accompanied by the black dog musti .32 likewise, after his return to his estates in ithaca, odysseus is first recognized by his faithful dog,33 and as anyone who has been to sunday school will remember, samson is associated with foxes (300 of them to be precise34, which are members of the dog family. in the danish version of the amleth/hamlet saga, amleth went on and a wolf crossed his path amid the thicket. 35 last but n

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ally contained a sort of cipher. the last of his novels published in his lifetime, the divine invasion, dealt with this theme from a gnostic religious vantage point he maintained that the phrase king felix was a cipher for the coming of a new being, who would deliver humanity from the black iron prison. king felix= 147= resistance. much of the starseed speculation centers on sirius or sothis, the dog star so important as a calendar yardstick in ancient egypt, and the object of the sirius mystery speculations on ancient visitations from the stars. sirius= 85= of our lady (see valis= 41= her, a phrase from crowley s liber cheth. from liber al. sirsecret cipher of the ufonauts 79 ius= 85= am above and visit and follow me. the sirius tradition has apparently been perpetuated by many generation

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys

ght flecked with yellow emanate from the talisman and strike the contents of the cup. know that the power of the illusion angels of water has entered your cup. step 9. hold the talisman of fire of water high above the cup and say, may the passionate angels of water come t o me now. those who pursue what they renew; by the power of hnlrx (heh-nel-artz) and the naked goddess sothis, the lady of the dog star, do i command you. see a pale blue ray of light flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the passionate angels of water has entered your cup. step 10. hold the talisman of earth of air high above the cup and say, may the changing angels of air come to me now. those who despair of what they compare; 335 by the power of etnba (eh

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

17) banished into the air, and there with his hound he must hunt night and day, and never rest. some say, he only imnts in the twelve nights from christmas to twelfth-day; others, whenever the storm-wind howls, and therefore he is called by some the jol-jager (from yawling, or tule^ once, in a ride, hachelberg left one of his howids behind in fehrmann's barn at isenstadt (bpric. minden. there the dog lay a whole year, and all attempts to dislodge him were in vain. but the next j^ear, when hackelberg was round again with his wild hunt, the hound suddenly jumjyed up, and ran yelping and barking after the troop^ two young fellows from bergkii'chen were walking through the wood one evening to visit their sweethearts, when they heard a wild barking of dogs in the air above them, and a voice cal

y must bear the fruits of their guilt till the hour of redemption come. come it will, but who knows when? during the twolven (for at other times we sons of men cannot perceive her) fran gauden directs her hunt toward human habitations; best of all she loves on the night of christmas eve or new year's eve to drive through the village streets, and whereever she finds a street-door open, she sends a dog in. next morning a little dog wags his tail at the inmates, he does them no other harm but that he disturbs their night's rest by his whining. he is not to be pacified, nor driven away. kill him, and he turns 1 liscb, mocmoub. jahrbuch 5, 78-80. 926 spectres. into a stone by day, wlicli, if tlirown away, comes back to tlie bouse by main force, and is a dog again at night. so be whimpers and wh

beast, and danger of fire to the house; not till the tiuolven come!*round again does peace return to the house. hence all are careful in the twelves, to keep the great house-door well locked up after nightfall; whoever neglects it, has himself to blame if /raw gaiiden looks him up. that is what happened to the gi"andparents of the good people now at bresegardt. they were silly enough to kill the dog into the bargain; from that hour there was no' sag und tag (segen bless, ge-deihen thrive, and at length the house came down in flames. better luck befalls them that have done dame gauden a service. it happens at times, that in the darkness of night she misses her way, and gets to a cross-road. cross-roads are to the good lady a stone of stumbling: every time she strays into such, some part of

erlita, who likewise travel in the' twelves/ who iu the same way get their vehicles repaired and requite the service with gold, and who finally quit the country (pp. 268, 274-6. then her name is that oifrau gaue,frau gode,frau wode (p. 252-3) who seems to have sprung out of a male divinity/ro woden (p. 156, a matter which is placed beyond doubt by her identity with wodan the wild hunter. the very dog that stays in the house a year, hakelberg's (p. 921) as well as frau gauden's, is in perfect keeping. the astonishment he expresses at seemingly perverse actions of men, and which induces him, like other ghostly elvish beings, to speak and begone, is exactly as in the stories given at p. 469. at the same time the transformation of the wild hunter into goddesses appears to be not purely arbitra

(as in the nib. lay, three-leaved, bringing luck and^ literary history of the wishing-rod in the new lit, anz. 1807, pp. 345 477; conf. brannschw. anz. 1752, p. 1625; goth, taschenb. 1809, pp. 1 19. the assertion that it has only come into use in germany since the 11th cent, seems false- it might also mean sagitta, which recalls martin von amberg's' nach schatze initpfue7i suocheu' hoabd guarded: dog. 977 wealth. now, seeing that mercury wears the winged petasus too, as wuotan was recognisable by his pilei umbraculum, that in this again there dwells the idea of a ivishing-hat (p. 869, and that the bliss-bestowing wishing-rod must be referred to a personal wish, consequently to wuotan; i think, in the concurrence of all these resemblances there lies an incontrovertible proof of the primitiv

in the carmen de brunsbergo (paullini p. 599: horrendus canis est tenebrosum vinctus ad antrum, thesauri custos, qui latet imus ibi; igneus est visus, color atque nigcrrimus illi, os patulum, et cunctis halitus usque gravis. under the pear-tree men saw burning coals, and at night a 978 translation. black poodle lying (moneys anz. 7, 227. on one chest in the vault lay a toad, on the other a wliite dog ^vhen the peasant's wife struck about with a rod she had got from the white woman, the dog turned black as coal, at which the woman was so frightened she broke silence, and the deliverance came to nothing (ib. 5, 320. no beast has more to do with gold and treasures than the snake, which coils itself down on the gold-heap (p. 689, shakes off sparkles (p. 690-1, wears gold crowns (p. 686. we saw

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ngnir, skinfaxi the shiny- 1 old riddle on oftinn and sleipnir in the hervararsaga: who are the two that go to thing (council) together, and have three eyes, ten legs and one tail between them? a mode of expression quite of a piece with our old habits of speech; thus in the weisthumer it is said the officers of the court shall come to the assize with 6 mouths, meaning three men on horseback and a dog. 656 trees and animals. maned was the steed of day, and hrimfaxi the rimy-maned (p. 641) of night. but even faxi by itself is a name for horses, e.g. fornald. sog. 2, 168. 508. arvdkr (early-waker, alsviffr (all-wise) are horses of the sun-chariot, saem. 45. sn. 12; on arvakr s e.ar, on alsvinn s l hoof, there were runes written; also runes a sleipnis tonnom (teeth/ saem. 196% as well as on th

ars: testatur idem antiquitas, errore delusa vario, si quando his saeva longae rebellionis asperitas immineat, ut e mari praedicto (near eiedergost) aper magnus et candido dente e spumis lucescente exeat, seque in volutabro delectatum terribili quassatione multis ostendat/ ditm. merseb. p. 812 (see suppl. none but domestic animals were fit for sacrifice, and not all of them, in particular not the dog, though he stands on much the same footing with his master as the horse; he is faithful and in telligent, yet there is something mean and unclean about him, 1 ind. bibl. 2, 288295. 2 he enjoys a double appellation: ohg. epur, as. eofor; and ohg. per, as. bar (goth. mis. 3 while god (wuotan) made the wolf (p. 147, the devil (donar) produced the goat. in some places they will not eat goats feet

on much the same footing with his master as the horse; he is faithful and in telligent, yet there is something mean and unclean about him, 1 ind. bibl. 2, 288295. 2 he enjoys a double appellation: ohg. epur, as. eofor; and ohg. per, as. bar (goth. mis. 3 while god (wuotan) made the wolf (p. 147, the devil (donar) produced the goat. in some places they will not eat goats feet (tobler p. 214. boae. dog. beae. 667 which makes his name a handle to the tongue of the scorner. it seems worthy of notice, that dogs can see spirits (sup. i, 1111, and recognise an approaching god while he is yet hidden from the human eye. when grimnir entered the house of geirro^r, there was eingi jiundr sva olmr, at a hann mundi hlaupa/ the king bade seize the dark-cloaked giant, er eigi vildo hundar ara^a/ ssem. 39

a^o? ibev awrlov, ovs evbr r]&lt;tev, ov &lt;ydp ttcb 7tttvt6&lt;tcn, oeol (paivovrai, e re (they did not bark, but fled whining through the tent. the howling of dogs is ominous (sup. i, 493, and gives notice of fire. osinn is provided with dogs, vrsris grey/ seem. 151a; so are the norns (p. 410, norna grey/ 273a. but whence arose the story in the early mid. ages, of st. peter and his dog? in the as. saturn and solomon (kemble p. 186, one asks: e saga me, hwilc man erost wsere wift jiund sprecende? and the other answers: ic j?e secge, sanctus petrus/ the nialss. cap. 158 p. 275 contains a spell to save from the power of the watersprite: runnit hefr jiundr fcinn, petr postoli, till roms tysvar (twice, ok mundi (would) renna it j?rr3ja sinn, ef j?u leyfdir (see suppi. among wild

the personality of the sun and moon shews itself moreover in a fiction that has wellnigh gone the round of the world. these two, in their unceasing unflagging career through the void of heaven, appear to be in flight, avoiding some pursuer. a pair of wolves are on their track, sjcoll dogging the steps of the sun, hati of the moon; they come of a giant race, the mightiest of whom, managarmr (moon-dog, apparently but another name for hati, is sure some day to overtake and swallow the moon. how 1 conf. sunnagahts, sungiht (soils iter, p. 617 n, and sunnan sifffat (iter, csedm. 182, 25. 706 sky and staes. extensively this tradition prevailed, has already been shewn (pp. 2:44-5^ a parhelion or mock-sun (vadersol) is in swed. called solvcvrg, salulf, sun-wolf, ihre s dial. lex. 165. one of the

ster; the difficult and often unintelligible song represents man in the moon. 719 him as a lazy old man, who walks a bit and stands a bit, and is drunk as well; not a word about desecration of the sabbath. shakspeare alludes more than once to the man in the moon; tempest ii. 2: i was the man i th moon, when time was( i have seen thee in her, and i do adore thee: my mistress shewed me thee and thy dog and thy bush mids. k dr. iii. 1: one must conie in with a bush of thorns and a lanthorn, and say he comes to present the person of moonshine/ in gryphius too the player who acts the moon ties a bush round his body (conf. ir. elfenm. no. 20. two more, and those conflicting, interpretations of the moon s spots are likewise drawn from the bible. either it is isaac bear ing a burthen of wood for t

HAMIL THE ROSICRUCIAN SEER

isitor who made a projection before him and gave him a piece of the gold. j. a. comenius's natural philosophy reformed,165123i have forgotten. i remember denley" had it therefore i must have read it. all eiraneus philalethes25works are preeminently esteemed but georgestarkey"was the queerest fishofthe lot: a common soldier, astrologer, conjuror, alchemist and ifjohnpartridge? speaks truly a 'hang dog fellow'buthe certainly was clever. with regard to the cabala i never heardofa rudimentary work on the subject, i have the great gemofall the artecabalistica-"a huge italian folioofabout100pages containing all thebestwriters upon the subject but very little concerning numbersbutasjohnheydon? is your interlocutor i presume his numbers allude tothelettersofthe hebrew&greek alphabets and correspon

HANDBOOK OF EGYPTIAN MYTHOLOGY

cepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identified with the constellation of orion and the goddess isis with the dog star, sirius.20 the cult of osiris is hardly known before the fifth dynasty, but he gradually became the most important funerary god. one thing the pyramid texts are not is a collection of narrative myths. they do contain numerous allusions to myths, many of which are difficult to interpret. some passages include what have been called mythical statements. these give the bare outlines of an eve

ll preserved desert site was also the place where most new kingdom literature was found.61 mythology in literature only about ten late egyptian narratives survive from the new kingdom. the authors of these stories obviously assumed that their readers would have a detailed knowledge of egyptian myth. a story about a prince who is doomed by seven goddesses to be killed by a snake, a crocodile, or a dog has been called the world s oldest fairy tale. the ending of the story is missing, but the prince was probably saved by the spirited princess whose hand he wins in a jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional human family.62 the plot involves a son who grows up to av

es accompanies shu or undertakes the mission on his own.21 as the heart and tongue of the gods, thoth uses wise words to appease the dangerous goddess. several versions of an elaborate literary treatment of this myth were current in the late first millennium bce. in the longest of these, hathor-tefnut is roaming the distant southern desert in the form of a nubian cat. thoth disguises himself as a dog-faced baboon to approach the angry goddess. he alternately harangues and cajoles her. thoth lectures her about her duty and dignity as the daughter of ra. he tells her about the desolate and gloomy state that egypt has fallen into without her bright presence. he paints word pictures of the delicious food offerings and the singing and dancing she will receive in the 72 handbook of egyptian myth

270. g. hart. anti. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 19 21. primary sources: ct 942; h&s; cairo calendar; pj deities, themes, and concepts 103 anubis (anpu, inpw) anubis was the terrifying canine god who presided over the mummification of bodies and guarded burials. he was usually shown as a seated black jackal or as a man with the head of a jackal or wild dog. anubis helped to judge the dead, and he and his army of messengers were charged with punishing those who violated tombs or offended the gods. the jackals and wild dogs who lived on the edge of the desert were carrion eaters who might dig up shallowly buried corpses. to avert this horrible end for their dead, the early egyptians tried to placate anubis, the dog who swallows millions. most of t

army of demon messengers who inflicted suffering and death. anubis remained an important funerary god in the roman period, but his cult was singled out for abuse by roman writers. this may have been partly because of his popularity with necromancers. demotic spells explain how to summon anubis, the keeper of the keys to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nephthys; osiris; seth; thoth; wepwawet references and further reading: d. m. doxey. anubis. in the oxford encyclopaedia of ancient egypt i, edited by d. b. redford

pharaonic religion and society, edited by a. b. lloyd. london: 1992, 169 185. primary sources: pt 527, 600, 606; ct 76, 80; bd 17, 175; ad; bog hours 2, 3, 7; hmp; magical statue texts; mt; brp baal baal was a syrian storm and sky god often identified with seth. see also anat; seth babi (baba) babi was a fierce and virile baboon god. see also baboons 112 handbook of egyptian mythology baboons the dog-faced baboon (papio cynocephalus) was an important sacred animal. the male baboon was particularly associated with ferocious gods and lunar deities. baboons in a group were often dawn gods who helped the sun to rise. statues and figurines of baboons were placed in temples and tombs from the protodynastic period onward. a god called babi seems to have been endowed with the aggressive virility o

HEAVEN HELL

it seems that the wickedness of the deceased did not go beyond a recognized limit. anubis, in the upper corner of the scene, addresses some words to thoth, who bears the balance on his shoulders. in the small boat near the balance is a pig being beaten by an ape; 1 the name of the pig is am-a, but neither his functions, nor those of the ape are clearly known. the ape may be the equivalent of the dog-headed ape which sits on the beam of the balance in the pictures in the theban papyri, and the pig may represent the eater of the dead; but at present these are matters of conjecture. with reference to the pig it is interesting to note that p. 161 click to view the judgement hall of osiris according to the book of gates (from champollionm, onuments de l' gypte, tom. iii, pl. cclxxii) p. 163 in

HELENA BLAVATSKY NIGHTMARE TALES

winding little back street. greatly annoyed, i passed the remainder of the day in a vain search after my dumb companion, i offeredtwenty, thirty, forty francs reward for him. about as many vagabond maltese began a regular chase, andtowards evening we were invaded in our hotel by the whole troop, every man of them with a more or lessmangy cur in his arms, which he tried to persuade me was my lost dog. the more i denied, the more solemnlythey insisted, one of them actually going down on his knees, snatching from his bosom an old corroded metalimage of the virgin, and swearing a solemn oath that the queen of heaven herself had kindly appeared tohim to point out the right animal. the tumult had increased to such an extent that it looked as if ralph'sdisappearance was going to be the cause of

ad kindly appeared tohim to point out the right animal. the tumult had increased to such an extent that it looked as if ralph'sdisappearance was going to be the cause of a small riot, and finally our landlord had to send for a couple ofkavasses from the nearest police station, and have this regiment of bipeds and quadrupeds expelled by mainforce. i began to be convinced that i should never see my dog again, and i was the more despondent since theporter of the hotel, a semi-respectable old brigand, who, to judge by appearances, had not passed more thanhalf-a-dozen years at the galleys, gravely assured me that all my pains were useless, as my spaniel wasundoubtedly dead and devoured too by this time, the turkish dogs being very fond of their more toothsomeenglish brothers. all this discussio

at the door of the hotel, and i was about to give up the searchfor that night at least, and enter the hotel, when an old greek lady, a phanariote who had been hearing thefracas from the steps of a door close by, approached our disconsolate group and suggested to miss h, oneof our party, that we should enquire of the dervishes concerning the fate of ralph. and what can the dervishes know about my dog? said i, in no mood to joke, ridiculous as the propositionappeared "the holy men know all, kyrea (madam" said she, somewhat mysteriously "last week i was robbed of mynew satin pelisse, that my son had just brought me from broussa, and, as you all see, i have recovered it andhave it on my back now "indeed? then the holy men have also managed to metamorphose your new pelisse into an old one by a

inance. in a ditch behind the house, and close to a mosque,lying in a pool of mud with his silken coat all bedraggled, lay my poor ralph! panting and crouching down asif exhausted, he seemed to be in a dying condition; and near him were gathered some sorry-looking curs wholay blinking in the sun and snapping at the flies! i had seen all that i desired, although i had not breathed a word about the dog to the dervish, and had comemore out of curiosity than with the idea of any success. i was impatient to leave at once and recover ralph,but as my companion besought me to remain a little while longer, i reluctantly consented. the scene fadedaway and miss h- placed herself in turn by the side of the dervish "i will think of him" she whispered in my ear with the eager tone that young ladies gene

the chords upon your violin, and these chords a portion of my own self, under yourtouch it will acquire the power of that accursed sorcerer, all the magic voices of paganini'sinstrument. you will find therein my voice, my sighs and groans, my song of welcome, theprayerful sobs of my infinite and sorrowful sympathy, my love for you. and now, my franz,fear nobody! take your instrument with you, and dog the steps of him who filled our liveswith bitterness and despair. appear in every arena, where, hitherto, he has reignedwithout a rival, and bravely throw the gauntlet of defiance in his face. o franz! then onlywilt thou hear with what a magic power the full notes of unselfish love will issue forth fromthy violin. perchance, with a last caressing touch of its chords, thou wilt remember that th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

of india (the document is in the library of the united grand lodge of england) 3 i have not seen the original french edition of aul christ.ian (i.e, j.-b. pitois, histoire de la m gie (1870 !he enghsh tr nslation by j. kirkup and julian shand, edited and revls d.by ross n,ichols 1952, does not mention cagliostro's tarot predictions. the. occult tarot theory was first developed by elip as levi.in dog"!e et rituel de a aute magie (1856, but he did not provide any mstru.ctions for prediction. k. r. h. mackenzie (see my 'fringe masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of the tarot. he added 'i have a fa hio of working it myself but i work it with the a

as h.p.b:'s particular bailiwick. the older london lodge was run by a. p. sinnett, we are very glad you can come at that time- the z rst inst, which will suit us very well. it now only remains for you to let us know the exact day an? train by which you will arrive at banbury. it occurs. to us that it may be convenient for you to come by the late tram. if so, we could not meet you so well with our dog-cart (a 4-wheel, and perhaps you would not mind taking a hansom cab. early m the day we could meet you e.asily. when i rains, we always let friends take a cab as ours is only an outside conveyance. if you do take a cab, ask at the station for warren's, as we always go by him and he is very civil. the next thing is- there is no occasion to bring more luggage than will go easily on a dog-cart, f

HP LOVECRAFT A DARK LORE

that what was taking place was not a thing for unfortified eyes to see, so he brushed back the crowd with authority as he unlocked the vestibule door. among the others he saw professor warren rice and dr francis morgan, men to whom he had told some of his conjectures and misgivings; and these two he motioned to accompany him inside. the inward sounds, except for a watchful, droning whine from the dog, had by this time quite subsided; but armitage now perceived with a sudden start that a loud chorus of whippoorwills among the shrubbery had commenced a damnably rhythmical piping, as if in unison with the last breaths of a dying man. the building was full of a frightful stench which dr armitage knew too well, and the three men rushed across the hall to the small genealogical reading-room when

apped the switch. one of the three- it is not certain which- shrieked aloud at what sprawled before them among disordered tables and overturned chairs. professor rice declares that he wholly lost consciousness for an instant, though he did not stumble or fall. the thing that lay half-bent on its side in a foetid pool of greenish-yellow ichor and tarry stickiness was almost nine feet tall, and the dog had torn off all the clothing and some of the skin. it was not quite dead, but twitched silently and spasmodically while its chest heaved in monstrous unison with the mad piping of the expectant whippoorwills outside. bits of shoe-leather and fragments of apparel were scattered about the room, and just inside the window an empty canvas sack lay where it had evidently been thrown. near the cent

ions. it was partly human, beyond a doubt, with very manlike hands and head, and the goatish, chinless face had the stamp of the whateley's upon it. but the torso and lower parts of the body were teratologically fabulous, so that only generous clothing could ever have enabled it to walk on earth unchallenged or uneradicated. above the waist it was semi-anthropomorphic; though its chest, where the dog's rending paws still rested watchfully, had the leathery, reticulated hide of a crocodile or alligator. the back was piebald with yellow and black, and dimly suggested the squamous covering of certain snakes. below the waist, though, it was the worst; for here all human resemblance left off and sheer phantasy began. the skin was thickly covered with coarse black fur, and from the abdomen a sco

fragments evidently taken from the necronomicon, that monstrous blasphemy in quest of which the thing had perished. these fragments, as armitage recalls them, ran something like 'n'gai, n'gha'ghaa, bugg-shoggog, y'hah: yog-sothoth, yog-sothoth' they trailed off into nothingness as the whippoorwills shrieked in rhythmical crescendos of unholy anticipation. then came a halt in the gasping, and the dog raised its head in a long, lugubrious howl. a change came over the yellow, goatish face of the prostrate thing, and the great black eyes fell in appallingly. outside the window the shrilling of the whippoorwills had suddenly ceased, and above the murmurs of the gathering crowd there came the sound of a panic-struck whirring and fluttering. against the moon vast clouds of feathery watchers rose

face of the prostrate thing, and the great black eyes fell in appallingly. outside the window the shrilling of the whippoorwills had suddenly ceased, and above the murmurs of the gathering crowd there came the sound of a panic-struck whirring and fluttering. against the moon vast clouds of feathery watchers rose and raced from sight, frantic at that which they had sought for prey. all at once the dog started up abruptly, gave a frightened bark, and leaped nervously out of the window by which it had entered. a cry rose from the crowd, and dr armitage shouted to the men outside that no one must be admitted till the police or medical examiner came. he was thankful that the windows were just too high to permit of peering in, and drew the dark curtains carefully down over each one. by this time

as transfixed whit fright, yet managed to preserve the casual, shambling gait i had assumed. to this day i do not know whether they saw me or not. if they did, my stratagem must have deceived them, for they passed on across the moonlit space without varying their course- meanwhile croaking and jabbering in more hateful guttural patois i could not identify. once more in shadow, i resumed my former dog-trot past the leaning and decrepit houses that stared blankly into the night. having crossed to the western sidewalk i rounded the nearest corner into bates street where i kept close to the buildings on the southern side. i passed two houses shewing signs of habitation, one of which had faint lights in upper rooms, yet met with no obstacle. as i tuned into adams street i felt measurably safer

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

le with the principle of the small circular rock drill in such a way as to cope quickly with strata of varying hardness. steel head, jointed rods, gasoline motor, collapsible wooden derrick, dynamiting paraphernalia, cording, rubbish-removal auger, and sectional piping for bores five inches wide and up to one thousand feet deep all formed, with needed accessories, no greater load than three seven-dog sledges could carry. this was made possible by the clever aluminum alloy of which most of the metal objects were fashioned. four large dornier aeroplanes, designed especially for the tremendous altitude flying necessary on the antarctic plateau and with added fuel-warming and quick-starting devices worked out by pabodie, could transport our entire expedition from a base at the edge of the grea

boring operations, as well as his aeroplane activities, would require a great deal for the new base which he planned to establish at the foot of the mountains; and it was possible that the eastward flight might not be made, after all, this season. in connection with this business i called captain douglas and asked him to get as much as possible out of the ships and up the barrier with the single dog team we had left there. a direct route across the unknown region between lake and mcmurdo sound was what we really ought to establish. lake called me later to say that he had decided to let the camp stay where moulton s plane had been forced down, and where repairs had already progressed somewhat. the ice sheet was very thin, with dark ground here and there visible, and he would sink some bori

ota of the men were hastening to raise around their quarters. he had to weight down the corners of the tent cloth with heavy blocks of snow to hold it in place amidst the rising gale, for the titan mountains seemed about to deliver some gravely severe blasts. early apprehensions about sudden antarctic winds were revived, and under atwood s supervision precautions were taken to bank the tents, new dog corral, and crude aeroplane shelters with snow on the mountainward side. these latter shelters, begun with hard snow blocks during odd moments, were by no means as high as they should have been; and lake finally detached all hands from other tasks to work on them. it was after four when lake at last prepared to sign off and advised us all to share the rest period his outfit would take when the

shelters, the disarranged machinery, the varied uneasiness of our dogs, the missing sledges and other items, the deaths of men and dogs, the absence of gedney, and the six insanely buried biological specimens, strangely sound in texture for all their structural injuries, from a world forty million years dead. i do not recall whether i mentioned that upon checking up the canine bodies we found one dog missing. we did not think much about that till later- indeed, only danforth and i have thought of it at all. the principal things i have been keeping back relate to the bodies, and to certain subtle points which may or may not lend a hideous and incredible kind of rationale to the apparent chaos. at the time, i tried to keep the men s minds off those points; for it was so much simpler- so much

on of certain faint snow prints in one shielded corner of the ruined inclosure- because that impression did not concern human prints at all, but was clearly mixed up with all the talk of fossil prints which poor lake had been giving throughout the preceding weeks. one had to be careful of one s imagination in the lee of those overshadowing mountains of madness. as i have indicated, gedney and one dog turned out to be missing in the end. when we came on that terrible shelter we had missed two dogs and two men; but the fairly unharmed dissecting tent, which we entered after investigating the monstrous graves, had something to reveal. it was not as lake had left it, for the covered parts of the primal monstrosity had been removed from the improvised table. indeed, we had already realized that

the six imperfect and insanely buried things we had found- the one with the trace of a peculiarly hateful odor- must represent the collected sections of the entity which lake had tried to analyze. on and around that laboratory table were strewn other things, and it did not take long for us to guess that those things were the carefully though oddly and inexpertly dissected parts of one man and one dog. i shall spare the feelings of survivors by omitting mention of the man s identity. lake s anatomical instruments were missing, but there were evidences of their careful cleansing. the gasoline stove was also gone, though around it we found a curious litter of matches. we buried the human parts beside the other ten men; and the canine parts with the other thirty-five dogs. concerning the bizar

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

as transfixed whit fright, yet managed to preserve the casual, shambling gait i had assumed. to this day i do not know whether they saw me or not. if they did, my stratagem must have deceived them, for they passed on across the moonlit space without varying their course- meanwhile croaking and jabbering in wore hateful guttural patois i could not identify. once more in shadow, i resumed my former dog-trot past the leaning and decrepit houses that stared blankly into the night. having crossed to the western sidewalk i rounded the nearest corner into bates street where i kept close to the buildings on the southern side. i passed two houses shewing signs of habitation, one of which had faint lights in upper rooms, yet met with no obstacle. as i tuned into adams street i felt measurably safer

into adams street i felt measurably safer, but received a shook when a man reeled out of a black doorway directly in front of me. he proved, however, too hopelessly drunk to be a menace; so that i reached the dismal ruins of the bank street warehouses in safety. no one was fluting in that dead street beside the river-gorge, and the roar of the waterfalls quite drowned my foot-steps. it was a long dog-trot to the ruined station, and the great brick warehouse walls around me seemed somehow more terrifying than the fronts of private houses. at last i saw the ancient arcaded station- or what was left of it- and made directly for the tracks that started from its farther end. the rails were rusty but mainly intact, and not more than hall the ties had rotted away. walking or running on such a sur

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

t a witch uses to get energy. i used to have a beautiful female german shepherd and would receive energy from petting her, because she was so full of life. you're bound to feel turned-on when you're near someone who vibrates with energy. but i can't go for people using a toad as a familiar, because how can you get turned on with a toad? it just doesn't have the same warm, vibrant personality as a dog or cat. many people claim that dogs and cats can see the spirit world. they can feel and react readily to energy, even your primitive, subconscious force. witches are supposedly able to take an animal shape, or send an animal on a mission, but that isn't true. witches assume no form other than their own natural human one. as far as ghosts or images are concerned, i believe that you can project

r other reasons. when you are rushed and you're nervous, you seem to do everything wrong, and then other things go wrong and all parts of your life are affected as a consequence. you're not at your best, and in the end you're bound to slip up. the idea of the hex is to get you into a nervous state, then depressed and to the point of feeling that nothing is worthwhile. i was getting a bit jumpy. a dog came along and had eight puppies on the front door step. the cleaning lady who came to the house twice a week, who didn't know anything about the psychic's warnings, kept telling me that something was wrong with the house. she insisted that some kind of wind was blowing through the house; she would go from one end of the place to the other cleaning and by the time she was done, the "wind" had

INITIATION INTO HERMETICS

from inanimate objects to living creatures. we shall imagine various animals such as dogs, cats, birds, horses, cows, chickens, etc, plastically as we did before with our concentration. practice with your eyes closed, for five minutes, and later on with your eyes open. mastering this exercise, imagine the animals in movement, such as a cat washing itself, or catching a mouse, drinking milk, or a dog barking, a bird flying, and so forth. the scholar may choose such or similar scenes at his own liking, first with his eyes closed, and later on with them open. if you manage it for five minutes without any disturbance, the purpose is fulfilled and you may go on to the next exercise. now concentrate on men in the same kind of way. start with friends, relatives, or acquaintances. deceased people

living objects will follow. it has been said before that consciousness is timeless and spaceless, and it is not necessary, while doing the exercises with living creatures, to have the object concerned directly before our eyes. by now the scholar should be trained to far as to be able to imagine any creature he likes to. let him therefore transplant is consciousness in the imagination of a cat, a dog, a horse, a cow, a goat, etc. the kind of experimental object does not matter; it might as well be an ant, a bird, or an elephant. at first one begins with the imagination of the animal in the motionless condition, later on walking, running, creeping, flying or swimming, corresponding to the kind of object in question. the scholar must be able to transmute his consciousness in any form he like

INTERVIEW WITH ANDREW CHUMBLEY

terial. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a black dog, a magpie, or find a hagstone, a gnarled root, a fallen antler or a snake-slough. fixate your perception at every opportunity on this object and ask the spirits to open the way for you. when falling into sleep, ho ld the object in attention and again entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic object

IRISH WITCHCRAFT AND DEMONOLOGY

h be found a sackful of horrible and detestable things which he transmitted to the bishop by the hands of two priests. 7. the said dame had a certain demon, an incubus, named son of art, or robin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the filth p

s at a good round rate; and the poor fellow look'd as if he was bewitch'd and travell'd off his legs" even if be were in bed he had to rise and follow her wherever she went, and because his wife could not restrain him she would rise and follow him till daybreak, although no apparition was visible to her. the only member of the family that took the matter philosophically was hunter's little p. 145 dog, and he became so accustomed to the ghost that he would inevitably bring up the rear of the strange procession--if it be true that the lower classes dispensed with the use of night-garments when in bed, the sight must truly have been a most remarkable one. all this time the ghost afforded no indication as to the nature and object of her frequent appearances "but one day the said david going ov

horses, which turn'd as the ships had done, northward, and immediately after it came a strange frightful creature, which they concluded to be some kind of serpent, having a head like a snake, and a knotted bunch or bulk at the other end, something resembling a snail's house. this monster came swiftly behind the chariot and gave it a sudden violent blow, then out of the chariot leaped a bull and a dog, which follow'd him [the bull, and seem'd to bait him. these also went northwards, as the former had done, the bull first, holding p. 153 his head downwards, then the dog, and then the chariot, till all sunk down one after another about the same place, and just in the same manner as the former. these meteors being vanished, there were several appearances like ships and other things. the whole

f answering her he got up and danced very nimbly round the kitchen, and then ran out of the house and disappeared in the cow-shed. the servants ran after him, but he was nowhere to be seen; when they returned to the house, however, there he was beside them. they tried to catch him, but every time they attempted it he ran off and could not be found. at last one of the servants, seeing the master's dog coming in, cried out that her master was returning home, and that he would soon p. 203 catch the troublesome creature, upon which he immediately vanished, nor were they troubled with him again till february 1711. on the 11th of that month, which happened to be a sunday, old mrs. haltridge was reading dr. wedderburn's sermons on the covenant, when, laying the book aside for a little while, nobo

ISIS UNVEILED

of the cross which he made upon himself, instead of running away from his rabid assailant, b^pn arguing with the beast. having imparted to him the benefit to be derived from the holy religion, st. francis never ceased talking until the wolf became as meek as a iamb, and even shed tears of repentance over his past sins. finally, he "stretched his paws in the bands of the saint, followed him like a dog through all the towns in which he preached, and became half a chris- tian* wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned christians! these two anecdotes, chosen at random from among hundreds, if rivaled are not surpassed by the wildest romances of the pagan thau- maturgists, magicians, and spiritualists! and yet, when pythagoras is said to have subdued animals, even w

er in search of her child, and her good-natured hostess baubo' without entering again into a demonstration that in christian, and especially irish roman cathohc, churches* the same apparently in- decent customs as the above prevailed until the end of the last century, we will recur to the untiring labors and works of that honest and brave defender of the ancient faith, thomas taylor. however much dog- matic greek scholarship may have found to say against his "mistransla- tions" his memory must be dear to every true flatonist, who seeks rather to leam the inner thought of the great philosopher than enjoy the mere external mechanism of his writings. better classical translators may 217. amob: ada. gent. v. 25; ckm. alex: hortatory addrai lo oe orttka, c ii. 218. sw imnan: aneimt pagan and mo

en, but to them it is not given" was the reply, which was that of an initiate "therefore speak i to them in parables; because they se^g see not, and hearing they hear not, neither do they understand" moteover, we find jesus expressing his thoughts still more clearly and in sen- tences which are purely ^thagorean when, during the sermon on the mount, he says "give ye not that which ii mcred to the dog. neither cast yt jaax pearis before swine "ear the nrine will tread them uader thdr feet- and the dogs will turn and tend you" professor a. wilder, the editor of taylor's eleusinian and bacckte mysteriet, observes "a like disposition on the part of jesus and paul to classify their doctrines as esoteric and exoteric 'the mysteries of the kingdom of god* for the apostles, and 'parables' for the

ties" says jude (7, 8, repeating the -very words of peter, and thereby using expressions consecrated in the kabala. dominion is tlie 'empire' the tetoh of the kabalistic sephiroth" the poweri and 486. see john, i. ist. hippol: brfut^ au henntt, i. xxl 4ss. kieuker; naiur und urtprwig dtr emanalioruulire bei den kmiatulen, pp. 10, 11; fee sipkra thiamdkak, etc 489 "thoe mi nmtuiml hrvtt beaiu'"die dog i* turned \o hit own tomit aguu; and ihe tote th t wfts wuhed to ha mlloiriiig in u>e mire (f psupreme being, ue throu^ tbe enuuutionf of adun kadmon; thete ate "hie crown, witdom, pradenot, mami- fienee, stterilg, btauty, vietory, olory, fornidation, empirt. wimlom it called lak; pnidedce, rcamoa; severity, eiohin; ma^

e real crime of heterodoxy is plainly stated by john in his epittles digitizecoy google 334 isis unveiled and gospel "he that confessetb not that jesus christ is come in the flesh. is a deceiver and an anttckrim" john, 7. in his previous epuue, he teaches his flock that there are two trinities (v, 7, 8) in ahori, the nazarene system. the inference to be drawn from all this is that the made-up and dog- matic christianity of the constantinian period is simply an offspring of the numerous conflicting sects, half-castes themselves, bom of pagan parents. each of these could claim ropresentatives converted to the so- called orthodox body of christians. and as every newly-bom dogma had to be carried out by the majority of votes, every sect colored the main substance with its own hue till the mome

JASMUHEEN THE FOOD OF GODS

essence the true food of gods is unconditional love and the more we love ourselves unconditionally, and others unconditionally, the easier accessing this type of nutrition becomes. for those who say it s too hard to love others unconditionally i recommend you open the door to this force by beginning with the loving of a pet. the creation of a close and loving bond with an animal such as a cat or dog or rat for example allows us just a glimpse of what unconditional love, is particularly when we take the time to appreciate the gifts that relating closely with these creatures can bring. albert einstein once wrote: a human being is a part of the whole, called by us universe, a part limited in time and space. he experiences himself, his thoughts and feelings as something separated from the res

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

l, the pegasus, or winged horse, the python, the hydra, the bull (osiris, the cow (or io, are mythological ideas which have each a family connection. all the above signify an identical myth. this we shall presently show conclusively, and connect them all with the worship of fire. our readers have no doubt often wondered to see on the table-monuments in christian cathedrals a creature resembling a dog, or generally like some four-footed animal, trampled by the feet of the recumbent effigy. it is generally a male which is represented as performing this significant efforcement, trampling or piercing with the point of his sword, or the butt of the crosier (in his left hand, be itremembered. this crosier is the ancient pedum, or lituus. at brent-pelham, in hertfordshire, there is a tomb, bearin

nt writes thus of the temple, london. weever points out, in relation to the monument of sir pierce or piers shonke described above: under the cross is a serpent. sir piers shonke is thought to havve been sometime the lord of an ancient decaied house, well moated, not farre from this place, called o piers shonkes. he flourished ann. a conquestu, vicesimo primo -weever, p. 549. the personation of a dog their invariable accompaniment, as it is also found amongst the sculptures of persepolis, and in other places in the east would in itself be sufficient to fix the heathen appropriation of these crosses (the ancient irish crosses, as that animal can have no possible relation to christianity; whereas, by the tuath-de-danaans, it was accounted sacred, and its maintenance enjoined by the ordinance

. the usual triple s.s.s. and bar, and the name cnoubic are the reverse of this gnostic gem. it is a beautiful intaglio on a pale plasma of the finest quality, extremely convex, as it has been found on examination. in the ophic planetary group (origen in celsum, vi. 25) michael is figured as a lion, suriel as a bull, raphael as a serpent, gabriel as an eagle, thautabaoth as a bear, eratsaoth as a dog, ouriel as an ass. emanations are supposed to pass through the seven planetary regions, signified by these chald an names, on their way to this world. it was through these seven planetary spiritual regions, or spheres, filled with their various orders of angels, that the gnostics mythed the saviour jesus christ to have passed secretly; disguising himself and his mission in order to win securel

JESSUP MK THE CASE FOR THE UFO

io shack, his hand still on the sending key. the bodies of the hapless crew lay everywhere: in their rooms, in the passageways, on the decks. and on all the dead face was a look of convulsive horror. as a report of the proceedings of the merchant marine council put it "their frozen faces were upturned to the sun, the mouths were gaping open and the eyes staring" everyone was dead! even the ship's dog a small terrier, was lifeless, its teeth bared in anger or agony. navigator trying to plot movement of ship? but strangely there was no sign of wounds or injuries on any of the bodies. suffocation? jammed "freeze" somebodyslippedup on this one must have been a "jammed"-freezer to kill all. otherwise, the "sparks" would not have got hit so hard. after a quick conference, the would-be rescuers d

, supplies& comforting atmosphere of the ship for its crew are far more desirable than a "froze" crew with nothing but fear to guide their actions when they are "unfrozen" of course if no one is telepathic on board, there is some difficulty; cannot sense friendliness. the crew disappeared, suddenly, unexpectedly, completely, in daylight within sight of the home port, in good weather, and left the dog. a sailor leaving a ship casually, or leisurely, would not abandon the ship's mascot or pet! now let's peer into the records a bit closer. first the crew. do you begin to see a pattern? complete and sudden disappearance, with no time to leave a record of any kind, from a ship under sail, in calm weather. a very high order of selectivity so high as to demand that purposefulness be considered. a

ritain, france, algeria, palestine, almost everywhere except the far north. in china, cliffs are dotted with them, and in italy, spain, and india they occur in enormous numbers. there are twenty-four cups, varying from one and a half to three inches in diameter, arranged approximately in straight lines, on the witches' stone near ratho, scotland. it is explained locally that these are tracks of a dog's feet (in stone. in inverness-shire the marks are called "fairies' footmarks" in norway and other places they are said to be horses' hoof prints. the rocks of clare, in ireland, have prints supposed to have been left by a mythical cow. ed: the following has no obvious reference or necessary position. picture coming to strange unexplored, never seen planet, not knew photography or cartography

kepler and newton. it was this phenomenon which evoked the scorn of the armchair astronomer and editor, mr. r.a. proctor, in london, and caused him to publicly impugn and the sanity, observational acuity, and even the good faith of russell in a long and flippantly scurrilous letter to the echo, a london evening paper, march 14, 1879. a highly emotional letter, yelping the wounded "feelings" of a dog who thought secretly that that bone should have been his; only a howl 1 an additional reference to "mindanao deep" appears on page 130. 137 for more prestige. russell replied with considerable warmth to proctor's unprovoked attack, and while he does not overtly say so, it is hard to escape the belief that he felt there was something purposeful in the behavior of this cloud and also in the way

K AMBER THE BASICS OF MAGICK

ed elemental is called an 'artificial elemental. to the ancients, elementals were the physical explanation of the universe. however, some contemporary occultists see them only as symbols for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese literature it is quite long. some occultists suggest everything can be similarly arranged into related

KETAB E SIYAH

k of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the king 12 whose love he would betray with the same deceit which now he prosecuted falsely against the elder brother that he should have love. he pressed his face against the floor and grovelled there a while, like a dog, before he upraised his ever-youthful face and met, with blazing eyes, the gaze of god, old beyond the memory of angels. for an instant as he beheld his father's eyes, old and filled with naught but love, the lies of michael stuck in his throat, choking him like venomous bile, but he recalled the prize at stake and what riches he would gain through michael's impious plan and his own deception

back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the king whose love he would betray with the same deceit which now he prosecuted falsely against the elder brother that he should have love. he pressed his face against the floor and grovelled there a while, like a dog, before he upraised his ever-youthful face and met, with blazing eyes, the gaze of god, old beyond the memory of angels. for an instant as he beheld his father's eyes, old and filled with naught but love, the lies of michael stuck in his throat, choking him like venomous bile, but he recalled the prize at stake and what riches he would gain through michael's impious plan and his own deception

me; for there is a further secret. 16. i am the empress& the hierophant. thus eleven, as my bride is eleven. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. 18. these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. 421 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. 20. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. 21. we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our

and there he shall perish with the dogs of reason. 28. now a curse upon because and his kin! 29. may because be accursed for ever! 30. if will stops and cries why, invoking because, then will stops& does nought. 31. if power asks why, then is power weakness. 32. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme

kicked. obey it, o reader, and you and your posterity to the tenth generation shall be irretrievably and literally damned.they shall be hewers of wood and carriers of water: degenerates, gibeonites. but hate your enemies with a whole heart. if a man smite you on one cheek, smash him down! smite him hip and thigh for self-preservation is the highest law. he who turns the other cheek is a cowardly dog- a christian dog. give him blow for blow, scorn for scorn, doom for doom- with compound interest liberally added thereunto! eye for eye, tooth for tooth- aye, four-fold, a hundred-fold! make yourself the terror to your adversary; and when he goeth his way, he will possess much additional wisdom to ruminate over. thus shall you make yourself respected in all the walks of life, and your spirit

L 003

of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1 (i.e. the matter of cereberus. 2. on each occasion that thou art betrayed into saying that thou art sworn to avoid, cut thyself sharply upon the writs or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the unicorn the claws and teeth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii. 0. the horse is action. man, rule thine action. how els

ol at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more (a) avoiding lifting the left arm above the waist (b) avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how

reate in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life. note 1 of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free- 1. for instance, let a be a man of strong passions, skilled in the holy

LAITMAN M FROM CHAOS TO HARMONY

he world or not. the world exists and its shape is fixed. in time, the evolution of life sciences permitted the examination of the world-picture through the senses of other creatures besides man. scientists learned that other creatures perceive the world in different ways. for example, a bee s world-picture is a sum of all the sights perceived in each of the myriad units that comprise its eyes. a dog perceives the world primarily as odor patches. additionally, albert einstein discovered that changing the velocity of the observer (or the observed object, yielded a completely different vision of reality on the time/space axes. for instance, let s assume there is a pole chapter nine: a reality of wholeness and infinity 129 moving in space. according to newton, regardless of the speed, the pol

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

m the giver. but the very fact that you ve received something from me without returning anything made you feel guilty, despite the fact that kindness is my nature. i want nothing more than to have you accept my food. i can t change that. for example: i raise fish. they don t care who feeds and nourishes them. i also tend to bob, my cat. he, too, couldn t care less whose hand fed him. but rex, my dog, does care. he will not take food from just anyone. narrator: people are built in such a way that there are some who receive without sensing that someone is giving to them, and they just take. some even steal with no remorse! but when people develop a sense of self, they know when they are being given- 42- attaining the worlds beyond to, and it awakens their awareness that they are the takers

heart. the omnipotent magician- 219- he had to do something more, because it is very sad to be alone. he then created all sorts of plants in all sorts of sizes, fields, forests, orchards, plantations and groves. but they all behaved the same way as the first plant, and again he was alone in his sadness. the magician thought and thought. what should he do? create an animal! what sort of animal? a dog? yes, a cute little dog that would be with him constantly. he would take him for walks and the dog would jump and prance and run along. when he came home to his palace (or rather, being a magician, his castle, the dog would be so pleased to see him he would run to greet him. they would both be happy, because it is very sad to be alone. he waved his wand and there was a dog, just as he wanted

hat would be with him constantly. he would take him for walks and the dog would jump and prance and run along. when he came home to his palace (or rather, being a magician, his castle, the dog would be so pleased to see him he would run to greet him. they would both be happy, because it is very sad to be alone. he waved his wand and there was a dog, just as he wanted. he began to take care of the dog, fed it, gave it to drink, and stroked it. he even ran with it and washed it and took it for walks. but a dog s love is summed up in being next to its owner, wherever he is. the magician was sad to see that a dog cannot reciprocate, even if he plays with him so well and goes everywhere with him. a dog cannot be his true friend, cannot appreciate what he does for it, does not comprehend his tho

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s that the world exists in and of itself, regardless of whether or not we are there to perceive it. as the science of biology evolved, it enabled us to see the world through the eyes of other creatures. we discovered that different animals perceive the world in very different ways. for example, a bee sees tens of thousands of pictures, which combine to create the picture of the world around it. a dog perceives the world primarily as spots of scent. then, einstein discovered that changing the observer s velocity produced a fundamentally different picture of reality. these discoveries opened up a second approach that asserted that the picture of the world depended on its perceiver. perceivers with different qualities and senses perceived a different picture of the world. thus, as in the firs

LAITMAN M THE KABBALAH EXPERIENCE

om my rav all sorts of refreshments. a kabbalist can convey spiritual strength through a corporeal object, as well. t h e w e s t e r n wa l l a n d o t h e r m i r ac l e s q: i have a picture of the western wall taken from the top of the building facing it. this photograph has healing powers. one starts feeling better when it is applied to a hurting spot. recently, i treated a severe wound on a dog with it. could you please explain this phenomenon, in light of the kabbalah? a: kabbalah exclusively deals with man s aspiration for the creator. degrees, stages, and steps toward him are felt as something totally new, as new worlds. there are 125 such degrees. they are divided into five parts, or worlds. the essence of kabbalah consists of climbing through all the intermediary states and worl

oothaches, for example, will not last millions of moments, but only one moment. that is why it is not a good idea to slight kabbalah studies. t h e m e s s i a h i n t h e z o h a r a n d i n t h e t a l m u d q: it is said in the zohar that before the coming of the messiah, everyone will learn kabbalah. on the other hand, the talmud says that the face of the generation will be as the face of the dog, meaning that everyone will be out for himself. how is it possible to reconcile those two arguments? in order for the messiah to come, must everyone study kabbalah? a: baal hasulam writes in his introduction to the tree of life that at the end of time, everyone will abandon kabbalah because they will no longer be able to trade with it as in the market, because there will be t h e k a b b a l a

aid: messiah son of david doth not come, but in time when the generation is all worthy, meaning that every one will retire from pursuit of glory and lust, at which time it will be possible to establish schools and prepare them for the coming of the messiah son of david. or in time when the generation is all unworthy, meaning at such a generation when the face of the generation is as the face of a dog, and the righteous shall be considered loathsome, and authors wisdom will go astray in them. t h e m e s s i a h a n d t h e e n d o f d a y s 351 at such a time it will be possible to remove the careful guard and anyone who will remain in the house of jacob with his heart pounding to attain the goal and the purpose, holy be his name, and he shall step forth and learn. for there will no longer

name, and needs to be fed (recharged) when it expresses a desire for food. since people attach feelings even to their computers, they start relating to such toys in a special way. they project their emotions on it. the toy recognizes only its owner s voice and obeys only its owners commands. by tuning the toy to one s needs, a person acquires a better friend than a computer, and not worse than a dog or a human. people are growing lonelier today. they are often single and childless. this is caused by the development of our egoism. therefore, such robots will fill a growing part of our void. it all means that real feeling, as all of us will soon discover, is possible only toward the source, the creator. we will feel toward everything else the way we do to those toys. but through the creator

LAITMAN M THE PATH OF KABBALAH

of existence into another, such as breathing life into an inanimate object, or turning a plant into an animal. there are intermediary degrees between inanimate objects and vegetative states, such as corals. then, between the vegetative and the animate there is a form of life that feeds directly off the ground called pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 143 field dog. the ape exists between the animate and those creatures that can speak. the only thing that could happen would be a godly spark pulling one toward the spiritual, thus creating in one a desire to attain something greater than this world. at that point, one would become the son of man. science and technology have been developed only to lead us to a dead end, to the understanding that technology

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

, was placed on a table in the middle of it. with us in egypt that pavement occupied almost the whole of the floor of the lodge; now it is often only a small enclosure in the middle of it. 216. the indented border 217. all round the mosaic pavement runs the tesselated border. in older masonry it is said that it was made of threads twining in and out, but now it is a machicolated border, a sort of dog-tooth arrangement. in the early eighteenth century, we are told, the symbols of the order were marked out in chalk upon the floor, and this diagram was then encircled with a wavy cord, ornamented with tassels, and was therefore called gthe indented tassel h, later corrupted into the gtesselated border h. the french call it gla houpe dentelee h, and describe it as ga cord forming true lover fs

brought out in the apparently curious answers which are given with respect to the duties attached to the various offices. the physical body should protect the lodge of a man fs soul from the dangers of the outer world, from temptations or evil influences. the t. is ordered to keep out all cowans and intruders to freemasonry, and when we recollect that the word gcowan h is simply the greek kuon, a dog, and that from time immemorial the dog has been used as a symbol of violent animal passions, we shall readily comprehend what the work and office of the t. are intended to typify. 410. the etheric double, in the person of the i. g, also joins to defend the lodge, and is especially under the command of the higher mind or intelligence, the w.j.w, who is concerned with testing all who seek to ent

darkness visible, and that for true light and fuller information we must lift our eyes to that bright and morning star whose rising brings peace and salvation to the faithful and obedient among men. there is no doubt that in the myth as taught in ancient egypt the star to which reference was made in these terms was originally sirius. bro. ward remarks: 711. the association of these ideas with the dog star is undoubtedly a fragment which has come down from ancient egypt, for the rising of sirius marked the beginning of the inundation of the nile, which literally brought salvation to the people of egypt by irrigating the land and enabling it to produce food(*the m.m. fs book, p. 50) 712. for us, however, the star is invested with a symbolical meaning, and reminds us of the star of initiation

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

others, to adonhiram; wherein are represented crimes and punishments. again he tells us that the joiners of maitre jacques wear white gloves, because, as they say, they did not steep their hands in the blood of hiram. 527. furthermore with regard to the use of the word chien bestowed upon all the compagnons du devoir, he says: 528. it is believed by some to be derived from the fact that it was a dog which discovered the place where the body of hiram, architect of the temple, lay under the rubbish, after which all the companions who separated from the murderers of hiram were called chiens or dogs. 529. some have thought, and among them perdiguier himself, that these are indications of a legend which may have been borrowed from the freemasons; but they clearly point to an independent line o

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

asha, the archangel of truth, he created the archdemon druj, the lie. see also demons; satan; zoroastrianism for further reading: eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. all dogs go to heaven charlie, this 1989 film s animated canine protagonist, gets killed by a big bad dog. after spending a short time in heaven, charlie becomes bored, and wants excitement and challenges again. he also wants to get even. he is warned that if he sneaks out of heaven he may not be allowed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is fighting for his life as evil dogs attack him and a little orphan girl, and he dies ag

t time in heaven, charlie becomes bored, and wants excitement and challenges again. he also wants to get even. he is warned that if he sneaks out of heaven he may not be allowed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is fighting for his life as evil dogs attack him and a little orphan girl, and he dies again. the moment the devil dog in charge is about to claim charlie as a permanent resident in canine hell, heaven s emissaries reclaim him for his heroism in giving up his life to save the orphan girl. amulet amulets are special objects or symbols often worn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection dev

i am using the power of the one compared to whom you are nothing. in his name i command you to come out. immobile, he continued to focus his powers on the [possessed person s] face. the man was struggling in the bed with incredible strength against the four men who held him. animal growls and howls issued from time to time from his mouth which became square, he teeth gleaming like the fangs of a dog .terrible threats poured out of the contorted mouth, now fringed in white foam, and interspersed with such incredible obscenities that women had to plug their ears with their fingers (goullart 1961, 87) not all kuei are demons in the same sense westerners use the term. rather, this is a comprehensive category that encompasses a variety of different types of negative spiritual entities. kuei in

ld. the visual effects for the atmosphere and flavor of the underworld in this 1994 film were created in a romanian castle with torches instead of electrical lighting. the fallen angel veronica is played by angela featherstone, who escapes from hell through a secret passage just before her bloodthirsty father slashes her with his sword. featherstone arrives on the earth through a manhole with her dog. she slays murderers and rapists, sending their souls to hell. in avenging the good, however, she is doing evil and must return to the underworld to be cleansed in the river styx. the love of a good man helps her learn compassion. the dark secret of harvest home in this 1978 film a photographer and his wife move to a quiet new england hamlet from manhattan, and find that things are not as idyl

shna dancing on the head of his defeated enemy, kalya (fortean picture library) hinduism 117 not mean that south asians conceived of their hells as being any less grotesque. instead, by the time of the puranas, hindus had posited baroque hell realms rivaling dante s inferno. this is reflected in the names of some of these realms: forest of sword-blades, diarrhea, burning vat, thorny, saw-toothed, dog-eating, red hot iron balls, worm-eating, and blood- and pus-eating. and the descriptions provided in the puranas are as vivid as the names of the hell worlds; for example, those haughty people who treat their mothers, fathers and teachers with contempt go to hell where they lie with their faces downward in pus, feces and urine. crows rip out the intestines through the anus of men who urinate i

ints out that hell hound on my trail was almost certainly a song johnson made up in the studio in order to make a few extra dollars, and had no larger meaning. there is little evidence that it was part of his live repertoire. he also suggests that johnson borrowed the hellhound image from j. t. smith s 1931 recording howling wolf blues no. 3. less plausibly, wardlow who seems unaware of the black-dog tradition argues that to johnson, the hellhound represented law-enforcement authorities on his trail. on the other hand, another blues scholar, jon michael spencer, thinks that the devil references amount to no more than a genuine consciousness of sin (spencer 1993. the devil was a frequent image in blues recordings of the period. hell hound has musical as well as (at least obliquely) lyrical

LIBER 777

gin, anchorite, any solitary person or animal[[rhinoceros] snowdrop, lily, narcissus[[mistletoe] 21 eagle[[praying mantis] hyssop, oak, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablouse] cactus[[nettle, all poisonous plants] 25 centaur, horse, hippogriff, dog rush 26 goat, ass[[oyster] indian hemp, orchis root, thistle[[yohimba] 27 horse, bear, wolf[[boar] absinthe, rue 28 man or eagle (cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, dog, jackal] unicellular organisms, opium[[mangrove] 30 lion, sparrowhawk[[leopard] sunflower, laural, heliotrop[[nut, galangal] 31 lion (cherub of b) red poppy, hibiscus, nettle[[all scarlet flowers] 3

horbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table of correspondences 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog w

n like a xenopilus 19 14 ]yarl leraikha an archer in green 20 17% and# cyfwb botis viper (or) human, with teeth and 2 horns, and with a sword. 22 20! wcrwp purson lion-faced man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of

LIBER ALEPH

kenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the

LIBER ARCANORUM

nity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with t

LIBER CCCXXXV ADONIS

or heard i, the king so mumbling near; black blood fs on everything. boo! scow! be off! out! vanish! fly! begone! out! off! out! off! i fm king of babylon. oh no! thy pardon. spare me .tis as a slip o. th. lip. now flip! rip! bawdy harlot, skip [he threatens her. she trembles, but holds her ground. strip, yes, i fll strip you naked, strip your flesh in strips with my lips, gnaw your bones like a dog. off, sow! off, grumpet! strumpet! scum-pit! flails to thresh your body! clubs to mash your face in! knives to cut away your cat.s nine lives! astarte (entering hastily) what fs this? who are you? what right have you to come and make this havoc in the home? can you not see what wreck your tempest makes? begone! i have a fiery flight of snakes to lash you hence! psyche. it may be mine fs the ri

LIBER CLXV A MASTER OF THE TEMPLE

p an exercise and then drop it is worse than useless, for it is unbalancing. now, as any probationer knows, as soon as one sets out to do the simplest task regularly and with magical intent, that task becomes not only difficult, but well nigh impossible of performance. this is just what v.i.o. found, and no sooner had his task been set than all kinds of difficulties presented themselves, like the dog-faced demons mentioned by zoroaster, to prevent its fulfilment. he tried, but at the end of january he writes: i cannot get on under these conditions. had plenty of time to do exercises this morning, but was continually interrupted. did not robe myself as i have no place fit to call a temple. how little did he know at that time how well off he really was in the latter respect! he was living in

LIBER CORDIS CINCTI SERPENTE

erly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the night watch one shall steal close, and grip thee with the secret grip; another liber cordis cincti serpente svb figvra ynda 3 shall privily cast a crown of violets over thee; a third shall greatly dare, and press mad lips t

into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon;

ediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one, o lord god of the universe, o vast one, o minute one! i am thy beloved. 34. all day i sign of thy delight; all night i delight in thy song. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hun

LIBER CXCVII STORY OF SIR PALAMEDES

e expected ecstasy. but echoing from the central roar reverberates many a mournful moan, and shapes more mystic than before baffle its formless monotone! ah! mocks him many a myriad vision, warring within him masterless, turning devotion to derision, beatitude to beastliness. they swarm, they grow, they multiply; the strong knight.s brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glitte

le steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that proud lip as he uplifts his vizor .come, an end! in vain, sir fox, thy thousand turns and shifts. sir palamede was white with fear. lord christ! those features were his own; his own that voice so icy clear that cuts him, cuts him to the bone .false knight! false knight. the stranger cried .thou bastard dog, sir palamede? i am the good knight fain to ride upon the questing beast at need. thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel whence there came sir palamedes, the saracen knight 87 so false a hound .good knight, in sooth. answered sir palamede .not i presume to asset the idlest truth; and here, by this good

LIBER DCCCLX JOHN ST

ying to look at the cakra, i saw that. query: what is the connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the vi.uddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog-faced demons! to work! 11.17. work: meditation and mantra. 11.35. no good. went off into a reverie about a castle and menat- arms. this had all the qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at o

cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but .twill yield to science. they did it of old by a certain lake in italy!1 well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can.t go out and kill anybody at this time o.night! we might make a start, though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scourging oneself is not easy with a robe on; and though one could take it off, there is this point to be considered: that one can never (except by a regrettab

as published in equinox i (3, and formed the bulk of a volume questionably titled the pathworkings of aleister crowley (new falcon. t.s] john st. john 49 6.35. still at liber 963. i should like to write mantrams for each chapter. 7.20. still at liber 963. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making each thing i do into that magic will. so if you ask me .are you correcting liber 963. i reply .no! i am adonai. 7.50. arrival of the visconti. 8.50. departure of the visconti. really a necessary rest: for my head had begun to ache, and her kiss, half given and half taken, much refreshed me. 9.50

evil magic, so called. not evil in truth, because only that is evil (in one sense) which does not lead to adonai (in another sense, all is evil which is not adonai) and of course i had the insane idea that this ritual would serve to stimulate my devotion. for the information of the z.a.m, i may explain that this ritual pertained to saturn in libra;1 and, though right enough in its own plane, is a dog-faced demon in this operation. is it, though? i am so blind that i can no longer decide the simplest problems. else, i see so well, and am so balanced, that i see both sides of every question. in chess-blindness one used to abjure the game. i never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that w

rship his god.or even my own tailor, as would be surely more reasonable! 7.32. how is it that i expect the reward at once? surely i am presuming on my magical power, which is an active thing, and therefore my passivity is not perfect. of course, when it happens, it happens out of time and space.now or ten years hence it is all the same. all the same to it; not all the same to me, o.m. so o.m (the dog) persists irrationally in wanting it, here and now. surely, indeed, it is a lack of faith, a pandering to the time-illusion. and so forth. yes, no doubt it is all magically wrong, even magically absurd; yet, though i see the snare, i deliberately walk into it. i suppose i shall be punished somehow. good! there fs the excuse i wanted. fear is failure: i must dare to do wrong. good! liber dccclx

ing and slaying.and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self-satisfaction! go at it more reverently and humbly.oh, you dog, how i loathe you for your vileness! to have risen so high, and.now.to be thus fallen! 4.40. the question arises: how to mortify this self-satisfaction? asceticism notoriously fosters egoism; how good am i to go without dinner! how noble! what renunciation! on the other hand, the good wine in one says .a fine fellow i have made my coffin of. the answer is simple, the old answer: think not of s

LIBER DCLXXI VEL PYRAMIDOS

the west (change this part to your own motto. work the scansion correctly: speak fair words for ou mh. may he flourish in the place of the weighing of hearts by the marsh of the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of t

LIBER III VEL JUGORUM

alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each occasion that thou art betrayed* into saying that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the unicorn the claws and tooth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii 0. the horse is action. man, rule thou thine action. how

wer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid lifting the left arm above the waist. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the claws and tooth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from thy fingers. thus bind thyself, and thou shalt be for ever free* this practice must not be dodged; e.g (1) by failing to c

ther, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life* of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free* for instance, let a be a man of strong passions, skilled in the holy qa

LIBER LXVII THE SWORD OF SONG

compain when goneril insists that this sort of thing shall not occur in a royal house? she does so, in language nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her .his own daughter.a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters.a simple, ordely-minded man; he must not be confused with cornwall; he is at the last lear.s dog; yet even he in decent measured speech sides with his wife. is lear quited? no! he utters the most horrible curse, not excepting that of count cenci, that a father ever pronounced. incoherent threats succeed to the boilings-over of the hideous malice of a beastly mind; but a hundred knights are a hundred knights, and a threat is a threat. goneril had not fulfilled her duty to herself, to her p

ible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox .literary. school of buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific me

y says .the ladies. league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66.the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the .magical memory. the .sattva. is this agglomeration. see my* paganini, a famous violinist. 58 the sword of song .science and buddhism. infra, for a full discussion of this point. 518. a

species than any other. he called it .summa spes. i. existence being sorrow, the cause of it deisre, a merry tune i borrow to light upon the lyre: if death destroy me quite, then, i cannot lament it; i.ve lived, kept life alight, and.damned if i repent it! let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it* famous adelphi villain. ii. as far as reason goes, there.s hope for mortals yet: when nothing is that knows, what is there to regret? our consciousness depends on matter in the brain; when that rots out, and ends, there ends the hour of pain. iii. if we can trust to this, why, dance and drink and revel! great scarlet mouths to kiss, and sorrow to the devil! if pangs

o martaban to make myself a buddhist. v. and yet: the bigger chance lies with annihilation. follow the lead of france, freedom.s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here.s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it! 616. a lizard.71.a short account of the genesis of these poems seems not out of place here. the design of an elaborate parody on* the hardening of the arteries, which is the pre-disposing cause of senile decay; thus taken as the one positive assurance of death. notes 59 browning to be called .ascension day and pentecost. was conceived (and resolved upon) on friday, n

he stability of the universe is the great enemy; the unstable being the everlasting, saith adhou bim aram, the arab. o elmen zata, our sophic pilaster! further in the dream there was let down from heaven a mighty tessaract, bounded by eight cubes, whereon sat a mighty dolphin having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice .thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him there

LIBER RV VEL SPIRITUS

to anticipate his wants, cleanly and gracious, not given to speech, devoted and unselfish. with all this he should be fierce and terrible to strangers and all hostile influences, determined and vigorous, unceasingly vigilant, the guardian of the threshold. it is not desirable that the zelator should employ any other creature than a man, save in cases of necessity. yet for some of these purposes a dog will serve, for others a woman. there are also others appointed to serve, but these are not for the zelator. 1 note that in the early stages of concentration of the mind, such annoyances become negligible. svb figvra ccvi 5 15. tenth practice. let the zelator experiment if he will with inhalations of oxygen, nitrous oxide, carbon dioxide, and other gases mixed in small proportion with his air

LIBER SAMEKH

hat visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, u

LIBER XLI THIEN TAO

thology, olla, where it was stated to be from a series entitled gmusa medici, h several mss. of which were lost. t.s] 8 liber xli (2) this disgusting worm is great tao. i humbly beg of your sublime radiance to trample his slave (3) regret great toe unintelligible (4) great tao.t. a. o..tao (5) what is the great tao (6) the result of subtracting the universe from itself (7) good, but this decaying dog cannot grant your honourable excellency fs sublime desire, but, on the contrary, would earnestly pray your brilliant serenity to spit upon his grovelling gjoro. h (8) profound thought assures your beetle-headed suppliant that your glorious nobility must meet him before the controversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs mi

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

r band. in the morning he returned and found a bitch bound on the bed in place of the woman. stanza 102 appears to be a reflection on the episode and has numerous verbal parallels with stanza 96. stanzas 96 and 102 therefore bracket the incident. sigur.ur nordal understood the episode as a display of the magic of billing fs girl, who thwarted odin fs advances by deflecting his magic powers onto a dog on her bed. in this light, the binding of the dog would be a magic binding imposed by odin in anticipation of a rape. most other observers content themselves with contrasting the failed seduction with the successful seduction of gunnlod in the following episode in the poem. billing is listed as a dwarf name in the hauksbok version of voluspa and is found in a kenning for poetry: gcup of the so

lel to od fs absences. deities, themes, and concepts 127 we know that freyja was a potent force in the last years of paganism, in iceland at least, because of a famous incident recounted in connection with the conversion. hjalti skeggjason, one of the supporters of the conversion, was outlawed for blasphemy at the althingi because of a little ditty he recited calling freyja a bitch (i.e, a female dog; it has been suggested that he wished to suggest that she was a whore. she also appeared frequently as a base word in woman kennings of the early skalds, and many place-names indicate a worship of her. see also asir-vanir war; frey; gullveig; njord; odin; seid; vanir references and further reading: treatments of hjalti skeggjason fs blasphemous verse include felix genzmer, gder spottvers des h

he second reading would situate the game in the ongoing struggle between gods and giants. references and further reading: a. g. van hamel fs gthe game of the gods h appeared in arkiv for nordisk filologi 50 (1934: 218.242. on hnefatafl, see appendix d of the saga of king heidrek the wise, translated and with introduction, notes, and appendices by christopher tolkien (london: t. nelson, 1960. garm dog, gbest of hounds h according to grimnismal, stanza 44. the stanza is recited by odin as he hangs in the fire at the home of king geirrod toward the end of the poem and just before he begins the recitation of his names that culminates in an epiphany. stanza 44 has a list of things that are best in the mythological world: yggdrasil of trees, skidbladnir of ships, odin of asir, sleipnir of horses

uoted in another context the stanza from grimnismal, calls garm gthe greatest monster h and says that after getting from the place before gnipahellir where he is bound, he will fight with ty lr and they will kill each other. the name (or noun) is used as a base word in kennings, always with the connotation of one who destroys (e.g, fire is the ggarm of wood h. thus, snorri fs beast managarm (moon-dog) must be the destroyer of the moon, and that is precisely what snorri says he is in gylfaginning. see also bound monster; managarm gefjon minor goddess and/or female figure of legendary prehistory. snorri lists gefjon fourth in his catalog in gylfaginning of goddesses among the asir and says she is a virgin, served by those women who died unmarried. snorri also numbers her among the goddesses

luljod, stanza 37. having a giantess mother increases magni fs similarities with vidar and vali, the sons of odin and the giantesses grid and rind respectively. furthermore, magni fs precocious acts as an infant find a parallel in the vengeance taken by baldr fs brother, presumably vali, when one night old (voluspa, stanza 32. see also hrungnir; modi; thor; vali, son of odin; vidar managarm (moon-dog) monstrous hound, destroyer of the moon or sun according to snorri sturluson. garm turns up often as the base word in kennings, where it means gdestroyer, h and managarm thus has the form of a kenning, for the first part of the name is just the genitive case of the word gmoon. h only snorri knows about managarm, deities, themes, and concepts 221 but his description of the beast, early in gylfa

ead. the second stanza of baldrs draumar tells what happens after baldr has had disquieting dreams: deities, themes, and concepts 275 larbro tangelgarda stone from gotland with rider on an eight-legged horse, probably odin on sleipnir (the art archive/historiska museet stockholm/dagli orti) up rose odin, god of the ages, and on sleipnir he placed a saddle. he rode down from there to niflhel met a dog, which came out of hel. in the baldr story in snorri fs gylfaginning, when hermod rides to the world of the dead to try to bring baldr back, it is on sleipnir fs back. after riding nine dark nights he crosses the gjallarbru and finally comes to the gates of hel. then he dismounted from the horse and girded it fast, mounted and drove with his spurs, and the horse leapt so powerfully over the ga

LOGOMACHY OF ZOS

appearing complete. all genius is a conversion from obsession by suppressive factors, giving the simulations of the desire and finding release by conative expression: madness the failure. when we strive to make things logical to us instead of ourselves to them, then are we makers of ugliness; affections fail and we decay and all we touch suffers. if i obey my ids, whom do my ids obey? and when my dog obeys me against his wishes, does he obey me or his ids (which means we also obey external influences we know nothing of) if desires were not satisfied by transmutation, sublimation, substitution and other forms of transference, then we should be nothing more than a scrap-heap of thwarted impulses. how often can we desire uninhibitedly, and satiate? also, where there is human congress, the fir

LUCIFERIAN SORCERY

ot always be past family, rather those who have been on the path before us who have gained immortality who for whatever reason decide to assist us. in the black order of the dragon, such spirits are closely connected with the concepts of varcolaci and the undead gods. anubis lord of jackals and the opener of the way. anubis is the funerary god that is represented as having the head of a jackal or dog. according to charles pace, the bastard son of set-an& aset (isis. atavistic resurgence the return to consciousness the powers of the dead or subconscious energies or powers from the pre-human aspects. atavisms are evoked through intense nostalgia and focus, often appearing in bestial forms. athame the blade of holy magick or greater black magick workings, used in ceremonial or solitary practi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

torie der hebreeuwse kerke. serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. the first head--that of a lion--signified the present; the second head--that of a wolf--the past; and the third head--that of a dog--the future. the body with its three heads was enveloped by the twisted coils of a serpent. figures of serapis are occasionally accompanied by cerberus, the three-headed dog of pluto, and--like jupiter--carry baskets of grain upon their heads. p. 28 the christian era. in a.d. 385, theodosius, that would-be exterminator of pagan philosophy, issued his memorable edict de idolo serapidis diruendo

e first declares that hermes was translated like enoch and carried without death into the presence of god, the second states that he was buried in the valley of ebron and a great treasure placed in his tomb--not a treasure of gold but of books and sacred learning. the egyptians likened humanity to a flock of sheep. the supreme and inconceivable father was the shepherd, and hermes was the shepherd dog. the origin of the shepherd's crook in religious symbolism may be traced to the egyptian rituals. the three scepters of egypt include the shepherd's crook, symbolizing that by virtue of the power reposing in that symbolic staff the initiated pharaohs guided the destiny of their people. p. 40 "and when god had said this, providence, with the aid of the seven governors and harmony, brought the s

and, but found only thirteen pieces. the fourteenth part (the phallus) she reproduced in gold, for the original had fallen into the river nile and had been swallowed by a fish. typhon was later slain in battle by the son of osiris. some of the egyptians believed that the souls of the gods were taken to heaven, where they shone forth as stars. it was supposed that the soul of isis gleamed from the dog star, while typhon became the constellation of the bear. it is doubtful, however, whether this idea was ever generally accepted. among the egyptians, isis is often represented with a headdress consisting of the empty throne chair of her murdered husband, and this peculiar structure was accepted during certain dynasties as her hieroglyphic. the headdresses of the egyptians have great symbolic a

ise and so often referred to in the scriptures, is frequently symbolized as the fuel of this immortal flame. from the right arm of the figure also descends a thread, to the end of which is fastened a pair of scales, to denote the exactitude of nature in her weights and measures. isis is often represented as the symbol of justice, because nature is eternally consistent. click to enlarge thoth, the dog-headed. from lenoir's la franche-maconnerie. aroueris, or thoth, one of the five immortals, protected the infant horus from the wrath of typhon after the murder of osiris. he also revised the ancient egyptian calendar by increasing the year from 360 days to 365. thoth hermes was called "the dog-headed" because of his faithfulness and integrity. he is shown crowned with a solar nimbus, carrying

he pervading principle of three worlds, in each of which he manifests as an active principle, so the spirit of man, partaking of the nature of divinity, dwells upon three planes of being: the supreme, the superior, and the inferior spheres of the pythagoreans. at the gate of the inferior sphere (the underworld, or dwelling place of mortal creatures) stands the guardian of hades--the three--headed dog cerberus, who is analogous to the three murderers of the hiramic legend. according to this symbolic interpretation of the triune spirit, chiram is the third, or incarnating, part- the master builder who through all ages erects living temples of flesh and blood as shrines of the most high. chiram comes forth as a flower and is cut down; he dies at the gates of matter; he is buried in the elemen

othing is self-existent, and then we shall see that every color, white, black, and every other color, arises out of the eye meeting the appropriate motion, and that what we term the substance of each color is neither the active nor the passive element, but something which passes between them, and is peculiar to each percipient; are you certain that the several colors appear to every animal--say a dog--as they appear to you" in the pythagorean tetractys--the supreme symbol of universal forces and processes--are set forth the theories of the greeks concerning color and music. the first three dots represent the threefold white light, which is the godhead containing potentially all sound and color. the remaining seven dots are the colors of the spectrum and the notes of the musical scale. the

MASTERING WITCHCRAFT

lady. it is not much in use nowadays for obvious reasons, but it is quaintly illustrative of the use of the principle of direct transmission. though there is no ritual to speak of here, nor any invocation to the horned one, he and his ministers are definitely present in the warlock's mind when he makes use of this charm. the ingredients for this sorcery are simply a bitch in heat and another male dog, plus a small, attractive looking glass such as the warlock knows will prove acceptable to the object of his lust. now the trick of this spell lies in arranging that the two dogs couple on a thursday around the hour of 8 a.m, 3 p.m, or 10 p.m; having arranged for this accordingly, you must then contrive to catch the reflection of the copulating dogs in your looking glass, uttering this spell f

table to the object of his lust. now the trick of this spell lies in arranging that the two dogs couple on a thursday around the hour of 8 a.m, 3 p.m, or 10 p.m; having arranged for this accordingly, you must then contrive to catch the reflection of the copulating dogs in your looking glass, uttering this spell forcefully as you do so, and bending your basilisk gaze on the scene before you: i the dog and she the bitch, i the helve and she the axe, i the cock, and she the hen. as my will, so mote it be! having done this, hopefully without exciting too much attention from your neighbours, either present the loaded looking glass to your future ladylove as a gift, or in some way induce her to gaze into it. one look and she will be lost to you. be prepared to have the clothes torn from your bac

device as it once did. finally, before i embark upon detailing methods of magical defence as opposed to countermagic generally, we should mention that all-important subject of familiars. the witch's familiar as a practising witch, you realize you are going to have to possess a familiar. don't get alarmed, though. this does not mean you will necessarily have to saddle yourself with a pet such as a dog or cat if you don't want one for whatever reason. there are several different types of familiars, or magistelli, to give them their more correct title. magistellus is latin for "little master" and the word is often used by witches strangely enough to designate one of their small, magical servants. the term "familiar" is one coined by the ecclesiastical authorities during the persecutions, impl

r magical protective herbs to be used either singly or in combination in your rituals and sachets: holda (elderberry (berries or flowers to be gathered at midsummer) madwort (alyssum) marjoram dragon herb (tarragon) angelica fennel bay laurel asafetida grass holy thistle herb (replace after seven days) bishop's-wort (betony) garlic flowers all-heal (mistletoe (may be carved into ring or bracelet) dog roses arum lilies benet, holy herb, or avens (geum urbanum) lucky-hands (unexpanded fronds of male fern- dry-opteris filix mas- dry over sabbat fire) and last, but by no means least, those most powerful of all herbs which from time immemorial have been held potent against sorcery of all varieties: trefoil, vervain, st.-john's-wort, dill, hinder witches of their will (trefoil is simply a three

ade wine or in whatever way you can best accomplish it. you may also wish to reinforce the potency of the philter by backing it up with this third process, which may be put into operation on the same evening, within the same circle. the sending of eight this spell, dating back to medieval times, makes use of the device of sending out "devils" or small magical servitors. though called upon by such dog-latin appellations as devorator("devourer) and seductor("seducer, they should not be thought of as constituting independently existing entities, but rather as the witch's objectified desires, small scintillations of magical fire formulated by the imagination and sent out to accomplish a specific goal. in this case one of amatory disenchantment! here is the method: obtain photographs of each of

pell, feel the horned god standing behind you. feel him guide your left hand to the enchanted needles of art, the dagydes! feel him burn within you, with rage and passion and intensity! again forcibly mentally project your victim's face onto the image before you. accelerate your pulse by swift, sharp breathing at this point. let the homed one grasp a dagyde with your left hand! hear him chant the dog-latin words of the medieval grand envoutement through your lips. see the "devil" sparks flit about the needlepoint like moths around a lamp! arator, lapidator, omtator! somniator, subaerfor, iquator! signator, sudator, combustor! pugnator, ductor, seductor! comostor, oneator! vos omnes ministri odey et destructiones, et seratore discorde, et qui libiter opera facitis et tractibus. quod eat noc

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

he master of the art wisheth to put in practice any operation or experiment, especially one of importance, he should first consider of what companions he should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the

d upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that

h created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that thou mayest be my true companion in this operation, and that thou mayest he also my faithful friend in whatsoever operation i may hereafter perform. but if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying: i conjure thee, o thou creature, being a young girl (or boy, by the most high god, the father of all creatures, by the father adonai elohim, and by the father elion, that thou shalt have neither will nor power to hide from me anything, nor yet book two page 89 to keep back from me the truth in all which i shall deman

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

s a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with

circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and showeth himself in the form of a dog with wings like a gryphon. he teacheth all arts and sciences in an instant, and is an author of bloodshed and manslaughter. he teacheth all things past, and to come. if desired he causeth the love both of friends and of foes. he can make a man to go invisible. and he hath under his command 36 legions of spirits. his seal is this, to be, etc (26) bune, or bime- the twenty-sixth spirit is bune (

manslaughter. he teacheth all things past, and to come. if desired he causeth the love both of friends and of foes. he can make a man to go invisible. and he hath under his command 36 legions of spirits. his seal is this, to be, etc (26) bune, or bime- the twenty-sixth spirit is bune (or bim. he is a strong, great and mighty duke. he appeareth in the form of a dragon with three heads, one like a dog, one like a gryphon, and one like a man. he speaketh with a high and comely voice. he changeth the place of the dead, and causeth the spirits which be under him to gather together upon your sepulchres. he giveth riches unto a man, and maketh him wise and eloquent. he giveth true answers unto demands. and he governeth 30 legions of spirits. his seal is this, unto the which he oweth obedience. h

MICHAEL FORD WITCHMOON

cognized as being a severe carrier of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the bre

ant the familiar to take. the sigil should represent what you are evoking. a small amount of sexual fluid could be used to charge the elemental, if it is of a vampiric nature then you will want to consecrate it with blood and sexual fluid. it is possible on the waking or day side level to create an elemental from parts of different animals. examples include a bat winged wolf or a fierce and rabid dog with wings and hooves, even a sea based creature spawned from the depths of your imagination. such could be formed into a sigil and made to perform one particular bidding, and the form manifested clearly upon the astral plane. austin spare was said to hold a significant power, learned from yelg paterson his witch mother, of the creation of exactly such spirits. in dreams one could appear to ot

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

gton monument was laid, thesun would have passed over sirius..computations clearly show that on the day the declaration of independence was agreed inphiladelphia, the sun was on sirius. the mason who first signed the declaration of independence would have been aware of theparticular significance of july 4 as a cosmic event. the day was the second in the so-calleddog dayswhich begin on july 3. the dog days are so-called because they refer to the risingof the star sirius.this emphasis on the star sirius is singular since a name of the monarch of atlantis, posei-don, comes from the syllable po, meaning sirius and don meaning lord. even more sugges-tively, poseidon was the god of earthquakes and was said to be the creator of men. sirius also played a part in the moon landing of apollo 11. it a

living instead as brutes (p. 6)why did civilization spring up with an abruptness in sumeria (10,000 b.c) which makes the anthropologists gasp to this day? how could mankind change from a neolithic savageto a social being with villages and agriculture overnight, so to speak?why is there a lack of explanation for mans greater intelligence arising out of strict evolution?all of the lesser animalsthe dog, cat, horse, elephant, and othershad the same number of years inwhich to developby evolutions natural selection or mutations, or boththe surpassing intelligenceof man. yet man alone achieved this. why? how? the evolutionists do not know.although all the other warm-blooded inhabitants of earth have been evolving as long as we humans,not one of them has a brain that is over a hundredth (1/100) t

s amazing study reveals once and for all that esoteric astrology played a major role in the foundingof the united states, and that the personages behind this were attempting to make ritual sites of theamerican cities, as had been done centuries previous. each u.s. city is connected in some way to a star,as are all the edifices in washington, d.c.siriusthe constellation of canis major, the greater dog, would have risen over jenkins heights, where thenorth wing of the capitol was almost completed. dominating this part of the skies would be the scorch-ing dog star, sirius, a brilliant white and yellow star (p. 4)the extraordinary truth is that the very existence of the washington monument is intimately linked withthe egyptian star sirius, the sihor, that the ancients represented in their sacr

MICHAEL W FORD THE VAMPIRE GATE

dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like beasts. the moon yesod lilith gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are those of corrupting, loathsome bull-men, joined together. these demons are also called nachashiel, evil serpents, and obriel. the spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic w

tality of those in large public gatherings. tzelladimiron gemini (may 21-june 20) mutable air demons whose congealed blood, bronze and 57 crimson. they are like savage triangular-headed dogs whose teeth tear the limbs of those in nightmares. this is restrained desires they are given substance by such shells. vampyres may enter the nightmare of another by evoking these spirits, sending and binding dog form-sigils and draining life energy in the nightmare. schechiriron cancer (june 21 july 22 -active water spirits whose forms are black their form blended of reptile, insect and like the crab and the lobster, yet demon-faced. the vampyre magickian may seek atavistic knowledge through dreams with these demons, also draining emotions from others when sleeping. shelhabiron leo (july 23 august 22

detachment from the physical world. these spirits aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th

gil the very symbol of nightmare vampyrism, when the astral body becomes cloaked in darkness. envision this symbol, the vampiric shades encircling you and your astral body transforming into a great bestial shadow. envision the form you wish a collection of specific animals you may wish batlike wings, the head of a wolf covered in shadow, burning yellow eyes, a corpse like visage or skeleton face, dog like legs which are silent when walking, etc. make your form as terrible and equally as useful as you wish. many of its attributes should be relating to how you will travel or what you intend to do in the nightmare. recite the nirang-i aharman adar sama to focus before the working. no ceremonial structure is needed for workings after this they will be primarily based in the dreaming place. fee

MICHAEL WYNN THE SOUL TRAVELERS

lves, the magician has dispensed with their misleading symbolism. what s more is that the new age movement was founded upon the misleading teachings of these occult authors. since the symbols and veiled comments of these occult philosophers are always based on magic, little true wisdom is to be gleaned from the texts of these authors without knowledge of basic magical principles. similar to how a dog views the english language as a series of meaningful keywords separated by mostly meaningless babble, our researcher will find himself scan-reading these texts for keywords that offer a few meaningful reference points he can cling to; lucifer, the light, joachim and boaz, and anything else that rings a bell. this constitutes the bulk of occult researchers (those, like me, who researched the oc

ore of babylon is also related to a city or location. this city has had relations with all the rich men of the earth, and is a haven for demons. it is understood that this character, or city, currently rules the world and uses sorcery to do so. hecate, also equated with lilith, is the greek triple goddess. she is the goddess of the crossroads, who is frequently depicted with three heads; one of a dog, one of a snake, and one of a horse. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a following of ghosts and lives in the underworld with hades, lord of the underworld. another goddess related to lilith is the egyptian goddess isis. isis was the wife of osiris

MICHAEL W FORD NOX UMBRA

bed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symboli

shadow of my self, just as i, isolate and individual between the dual essence of azoth, from which the toad awaits, shall the secret gates be opened "i call upon thee, satandar and asentacer, i summon thee forth phantom of darkness, i call forth the spirit of the werewolf, beast of darkness and shadow. send now the gray shape which makes men tremble. sah zrizzu usha bapesta zrazza" take the wolf/dog skull and use the teeth to mark the left breast with the mark of the werewolf "i mark myself with the kiss of the devil, that i may transform in spirit unto the phantom shade of the night, i shall become the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then th

MOODY RAYMOND A LIFE AFTER LIFE

ourse of his life-well, i think that [anyone] would find these days and nights easy to count in comparison with the rest. if death is like this, then, i call it gain, because the whole of time, if you look at it in this way, can be regarded as no more than one single night (1) this same analogy is embedded in our own contemporary language. consider the phrase "to put to sleep" if you present your dog to a veterinarian with the instruction to put him to sleep, you would normally mean something very different than you would upon taking your wife or husband to an anesthesiologist with the same words. others prefer a different, but related analogy. dying, they say, is like forgetting. when one dies, one forgets all one's woes; all one's painful and troubling memories are obliterated. as old an

MORALS AND DOGMA

completed by tassels as ornaments at the corners. if these and the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son of osiris, himself symbolized also by the sun, the author of the seasons, and the god of time; son of isis, who was the universal nature, himself the primitive matter, inexhaustible source of life, spark

d; and that which makes us sometimes believe in the impunity of evil-doers is that riches, those instruments of good and of evil, seem sometimes to be given them at hazard. but woe to unjust men, when they possess the key of gold! it opens, for _them, only the gate of the tomb and of hell. all the true initiates have recognized the usefulness of toil and sorrow "sorrow" says a german poet "is the dog of that unknown shepherd who guides the flock of men" to learn to suffer, to learn to die, is the discipline of eternity, the immortal novitiate. the allegorical picture of cebes, in which the divine comedy of dante was sketched in plato's time, the description whereof has been preserved for us, and which many painters of the middle age have reproduced by this description, is a monument at onc

he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither interruption in the toil of nature, nor gap in her work. the harmonies of heaven correspond to those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, number, and measure" says the bible; and this luminous doctrine was also that of plato. humanity has never really had but one religion and one worship. this universal light has had its uncertain mirages, its deceitful reflections, and its shadows; but always, after the nights of error, we see it reappear, one and pure like the sun. the magnificences of w

t god himself. these three hundred and sixty-five intelligences compose altogether the fullness or _plenitude[[greek? a] of the divine emanations. with the ophites, a sect of the gnostics, there were seven inferior spirits [inferior to ialdabaoth, the demiourgos or actual creator _micha l, suri l, rapha l, gabriel, thauthabaoth, erataoth, and _athaniel, the genii of the stars called the bull, the dog, the lion, the bear, the serpent, the eagle, and the ass that formerly figured in the constellation cancer, and symbolized respectively by those animals; as _ialdabaoth, iao, adona, elo, ora, and _astapha_ were the genii of saturn, the moon, the sun, jupiter, venus, and mercury. the word appears in all these creeds. it is the _ormuzd_ of zoroaster, the _ainsoph_ of the kabalah, the _nous_ of p

immortal spirit, dwelling only temporarily in the house and envelope of the body, and to live on forever after that shall have decayed? who ever has demonstrated or ever can demonstrate that the intellect of man differs from that of the wiser animals, otherwise than in degree? who has ever done more than to utter nonsense and incoherencies in regard to the difference between the instincts of the dog and the reason of man? the horse, the dog, the elephant, are as conscious of their identity as we are. they think, dream, remember, argue with themselves, devise, plan, and _reason. what is the intellect and intelligence of the man but the intellect of the animal in a higher degree or larger quantity" in the _real_ explanation of a single thought of a dog, all metaphysics will be condensed. an

his name signifies _pride _ignorance, and _falsehood [footnote 2 [hebrew] tsapanai, in hebrew, means a serpent] when isis first found the body, where it had floated ashore near byblos, a shrub of _erica_ or tamarisk near it had, by the virtue of the body, shot up into a tree around it, and protected it; and hence our sprig of acacia. isis was also aided in her search by anubis, in the shape of a dog. he was sirius or the dog-star, the friend and counsellor of osiris, and the inventor of language, grammar, astronomy, surveying, arithmetic, music, and medical science; the first maker of laws; and who taught the worship of the gods, and the building of temples. in the mysteries, the nailing up of the body of osiris in the chest or ark was termed the _aphanism, or disappearance [of the sun at

MOTTA MARCELO THE COMMENTARIES OF AL

t like the editorials, or the comic supplement, it's only two cents gone, and she can get another. blind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying: natura abhorrent a vacuum. for she is the image of the soul of nature, the great mother, the great whore. it is to be well-noted that the great women of history have exercised unbounded freedom in love, sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's accou

t" la "the lords of the earth are our kinsfolk" not the "lords of the poor and sad! these are the 'black brothers. the lords of the earth are those who have control over their surroundings, over the material site of their 'existence. that is, the true men. the others are asleep, and being asleep are merely animals walking on two legs the "unfeathered bipeds" of diogenes. 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. a god living in a dog would be one who was prevented from fulfilling his function properly. the highest are those who have mastered and transcended accidental environment. they rejoice, because they do their will; and if any man sorrow, it is clear evidence of something wrong with him. when machinery cr

o have mastered and transcended accidental environment. they rejoice, because they do their will; and if any man sorrow, it is clear evidence of something wrong with him. when machinery creaks and growls, the engineer knows that it is not fulfilling its function, doing its will, with ease and joy. its will, in this case, being a bud- will of the engineer we hope. readers will note that "god" and "dog" are the same value by the qabalah, but the letters are inverted in order. in either case, the value is either 77 if we treat the 0 as an ayin or 13, if we treat the 0 as a vau. 77 is the goat, the devil; 13 is the atu death, in which the central figure once again is saturn, the great one of the night of time. this is the "god no" the god who can live in a dog. again, there is an identificatio

e in a dog. again, there is an identification between the qabalistic values of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the genera

for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the general meaning, however, is that ascribed by a. c, with the added value that "dog" is "god" inverted. men and women called "dogs" are, therefore, people who are functioning with their polarity inverted who are functioning as animals, rather than as "lords of the earth. this, by the way, is the case with any person who worships a "god" outside himself or herself, instead of perceiving god (any god) within. and the key is to reverse the formula. instead of "loving" or "fearin

bsessions through which aspirants may pass had better be mentioned. first, is the idea that liber al recommends that all dogs be killed. second, the idea that all dogs conceal a "spy" from which you gravitate naturally to the previous conclusion. third, the idea that dogs should be "despised" or "mistreated" or treated as human beings (or rather, better than you would treat a human being, as some dog lovers do) they should be treated like dogs, that is, like any other animals with respect (by respect" is not meant that the chinese must stop eating chow) one of the more amusing obsessions in this connection is that concerning sirius the "dog star. certain "initiates" who fear 666 and liber al whisper to their "disciples" that "the site of the rosy cross brotherhood is in sirius" meaning, of

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

llo-belvedere of the vatican. in this statue, the goddess appears in the act of rescuing a hunted deer from its pursuers, on whom she is turning with angry mien. one hand is laid protectingly on the head page 96 of the stag, whilst with the other she draws an arrow from the quiver which hangs over her shoulder. her attributes are the bow, quiver, and spear. the animals sacred to her are the hind, dog, bear, and wild boar. artemis promptly resented any disregard or neglect of [89]her worship; a remarkable instance of this is shown in the story of the calydonian boar-hunt, which is as follows. page 97 page 98 oeneus, king of calydon in atolia, had incurred the displeasure of artemis by neglecting to include her in a general sacrifice to the gods which he had offered up, out of gratitude for

hom he wooed under the form of a dolphin. she afterwards became jealous of a beautiful maiden called scylla, who was beloved by poseidon, and in order to revenge herself she threw some herbs into a well where scylla was bathing, which had the effect of metamorphosing her into a monster of terrible aspect, having twelve feet, six heads with six long necks, and a voice which resembled the bark of a dog. this awful monster is said to have inhabited a cave at a very great height in the famous rock which still bears her name,[38] and was supposed to swoop down from her rocky eminence upon every ship that passed, and with each of her six heads to secure a victim. amphitrite is often represented assisting poseidon in attaching the sea-horses to his chariot [105] the cyclops, who have been already

der up and down the banks for a hundred years as restless spirits. on the opposite bank of the styx was the tribunal of minos, the supreme judge, before whom all shades had to appear, and who, after hearing full confession of their actions whilst on earth, pronounced the sentence of happiness or misery to which their deeds had entitled them. this tribunal was guarded by the terrible triple-headed dog cerberus, who, with his three necks bristling with snakes, lay at full length on the ground;.a formidable sentinel, who permitted all shades to enter, but none to return. page 148 the happy spirits, destined to enjoy the delights of elysium, passed out on the right, and proceeded to the golden palace where aides and persephone held their royal court, from whom they received a kindly greeting

leaning on a staff round which a serpent is climbing. the serpent was the distinguishing symbol of this divinity, partly because these reptiles were greatly used by the ancients in the cure of diseases, and partly also because all the prudence and wisdom of the serpent were deemed indispensable to the judicious physician. his usual attributes are a staff, a bowl, a bunch of herbs, a pineapple, a dog, and a serpent. his children inherited, for the most part, the distinguished talents of their father. two of his sons, machaon and podalirius, accompanied agamemnon to the trojan war, in which expedition they became renowned, not only as military heroes, but also as skilful physicians. their sisters, hygeia (health, and panacea (all-healing, had temples dedicated to them, and received divine h

stead of doing so they assumed a supplicating attitude, and humbly besought her protection. they then informed her of the dreadful crime which they had committed, and implored her to purify them from it. this circe promised to do. she forthwith commanded her attendant naiads to kindle the fire on the altar, and to prepare everything necessary for the performance of the mystic rites, after which a dog was sacrificed, and the sacred cakes were burned. having thus duly purified the criminals, she severely reprimanded them for the horrible murder page 258 of which they had been guilty; whereupon medea, with veiled head, and weeping bitterly, was reconducted by jason to the argo. further adventures of the argonauts..having left the island of circe they were wafted by gentle [228]zephyrs towards

the magnificent oxen belonging to the giant geryon or geryones, who dwelt on the island of erythia in the bay of gadria (cadiz. this giant, who was the son of chrysaor, had three bodies with three heads, six hands, and six feet. he possessed a herd of splendid cattle, which were famous for their size, beauty, and rich red colour. they were guarded by another giant named eurytion, and a two-headed dog called orthrus, the offspring of typhon and echidna. in choosing for him a task so replete with danger, eurystheus was in hopes that he might rid himself for ever of his hated cousin. but the indomitable courage of the hero rose with the prospect of this difficult and dangerous undertaking. after a long and wearisome journey he at last arrived at the western coast of africa, where, as a monume

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

h s pubic hair. at the same time, the witch s lustful desires were spoken, invoking a demon to draw the desired person to the witch s embrace. occult tradition has it that you can t harvest the mandrake plant in the normal way as the scream it gives as it leaves the ground will kill you or drive you mad. the shriek is supposedly the cry of jealous spirits who dwell within. instead you tie it to a dog s collar and, when out of earshot, whistle the dog to come to you. witchcraft made easy during my twenty plus years of studying and practicing the occult sciences, i have come to find that much of witchcraft is unnecessarily complicated. witchcraft is an act of celebration and freedom, and to me it seems pointless that it should get bogged down with rules and regulations. however, even when yo

hat to do with the money used in the spell? keep it or spend it. signed: johnny t, liverpool, england. what will happen after casting your spells and working your rituals? not a lot, there will be no sudden puffs of green smoke, rolls of thunder, or flashes of lightning. neither will an unclean spirit appear dressed in a scarlet coat, yellow vest, and pale green breeches, with a head resembling a dog, the ears of an ass, two horns, and the legs and hoofs of a calf. nor anything else that the old grimoires would have us believe are necessary when magic is being worked. what the spells and rituals do is to work on the minds of other people, and to influence chance and coincidence to make things easier for you in perfectly natural-seeming ways. important things to remember< spells are the fun

this manner are mischievous by nature and delight in leading us astray. it takes patience to make sense of what comes through, to sift the grains of gold from the sands of nonsense. now by holding the instrument over the chart, you can divine precise answers to your questions. as an example, let us. using your magical< divining instrument, ask first, then ask, in this manner you can pinpoint the dog s location. as you become more adept, you may even ask for a house number. these early contacts between you and the spirit force are important. keep your first contact with the spirit world fairly brief. your obsession with it can be the real danger. if you succeed in contacting the same spirit a number of times, the spirit will become familiar, sense your needs, take instruction readily, and

PHILIP NEIL MYTHS LEGENDS EXPLAINED

onto land, grass grew under her feet. also called anadyomene she who emerges she was accompanied by eros (desire) from the beginning. aphrodite and ares 27 goddess of sensual pleasure while hera (juno) blessed the marriage bed, aphrodite, her daughter by zeus, was the goddess of love and passion. she offered aid to human lovers, but cruel and vengeful punishment to those who scorned her. barking dog the dog tries to alert hephaestus to the presence of ares under the bed but he remains oblivious. ares and aphrodite, although they were caught on this occasion, managed to have several children together: deimos (fear, phobos (panic, harmonia (concord, and, according to some sources, eros (desire. bed of love aphrodite had many lovers including dionysus (bacchus, who fathered her son the phall

nd was given various tasks: the first, to separate a roomful of mixed grain, she achieved with the help of a colony of sympathetic ants; the last, borrowing a box of beauty from the goddess of the underworld (see pp. 28 29, was accomplished with the help of a speaking tower. aware of the danger, psyche acted upon the tower s advice and took two pieces of bread soaked in honey to appease the watch dog cerberus, and two coins in her mouth to pay charon, the ferryman, to take her across the river styx and back. but against its advice, 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

otides of aeschylus animal skins animal skins hang out to dry from the boughs of a tree, reminding us of artemis role as the goddess of hunting. stag s head the stag s skull placed on a column is a forewarning of actaeon s metamorphosis and death. godd ess of the crossroads hecate was the greek goddess of the night, ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each road. hecate is said to be the daughter of asteria, leto s sister. she is sometimes identified with her cousin, artemis, and like her she is closely associated with the moon. in her triple aspect she is said to represent selene (luna) in heaven, artemis on earth, and persephone (proserpine) in the underworld (see pp

her (1703 70) this painting shows pan, who has fallen in love with the beautiful nymph syrinx, pursuing her to the banks of the river ladon. as he reaches to embrace her, she calls on the river goddess to help her to escape. hermes, messenger of the gods hermes was pan s father. a son of zeus by maia, the eldest of the pleiades, he helped zeus to woo the princess io by lulling the 100- eyed guard dog argus to sleep with the story of pan s pursuit of syrinx. the messenger of the gods, flying with the aid of his winged sandals, hermes also acted as a guide of souls to the underworld, and invented the lyre, which he gave to his brother apollo in recompense for stealing his cattle (see p. 40. hermes was also the god of travelers and a fertility god, represented by stone statues with erect phal

etan bull, father of the minotaur (see pp. 56 57, which had gone mad. 8. hercules captured the flesheating mares of diomedes. 9. hercules acquired the belt of ares the war god from hippolyta, queen of the amazons. 10. hercules took possession of the cattle belonging to the threeheaded monster geryon. 11. hercules stole the golden apples of the hesperides. 12. hercules kidnapped cerberus, guardian dog of the underworld. hera charged ladon, the serpent, to prevent anyone from stealing the golden apples, and also to stop the hesperides from eating them. jason and the golden fleece 52 jason, the son of king aeson who was usurped by his half-brother pelias, was brought up by the centaur cheiron (see p. 39. when he grew up, he went to his uncle s court to press his claim to the throne. pelias, w

n greater claim than the other two. unable to decide between themselves who should win, the goddesses had all agreed that as paris was the handsomest of mortal men he should be the judge of their beauty and award the apple accordingly. peacock of pride the peacock was hera s bird, as the owl was athena s. it signifies pride and ostentation, and the eyes in its tail are those of the 100-eyed guard dog argus, killed by hermes in the furtherance of zeus love affair with the mortal princess io. persecutor of troy hera s fury when paris chose aphrodite knew no bounds, and she devoted all her energy to supporting the greeks in the war with troy. she even lay with zeus under the cover of a cloud in order to allow poseidon to assist the greeks unobserved. mount ida paris lived on mount ida tending

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

t. these are the letters themselves. the letters, in and of themselves, have no meaning. for example, a child who knows the alphabet can copy the letters of this book, without even realizing that there is any meaning behind them. another example of this is the fact that something could be said in one language which has a different meaning in another language. in chinese, for instance "cow" means "dog, but in english "cow" means "cow. as we see, the letters themselves are quite external to the meaning. even when they are placed in the same order "cow, they mean different things in different languages. these are the letters of thought, which are called leah. 2) the next level is malchut of tvunah. this is the level of the inner letters, i.e. the meaning. for example, if you hear the word "co

rs. the source of combinations of letters in all of existence, are the ten utterances of elokim during the six days of creation. the letters of every creature, be it mineral, vegetable, animal or human, give it its form and properties, and make it what it is. for example, the combination of the dna code of a cat is what makes it a cat. no matter what the cat eats, it will turn it into a cat. if a dog eats the same food, it will turn into a dog. the combinations of these letters come from malchut of atzilut. this will now be explained. the combinations of each of the six days of creation correspond to the six emotional sefirot of malchut of atzilut. for example, the combinations of the first day "yehi ohr (let there be light, correspond to the aspect of influencing kindness (chesed) to the

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

arizal took this statement to extreme conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, even the smallest and lowliest, such as fleas, lice, flies, and the like, even when they bit him. we know what the sages say, commenting on the verse, ghis enemies will also make peace with him, h11 that some say this refers to the dog and others say this refers to the snake, and still others say this refers to the flea.12 this idea is the answer of rabbi elazar to rabbi chizkiyah recorded in the zohar,13 where the mystical meaning of the verse, gwill the snake bite without whispering? h14 is explained. rabbi elazar and rabbi chizkiyah were walking and came across a snake. rabbi chizkiyah was about to kill it, but rabbi elaz

r] food. if animal [after being slaughtered] is [found to be] fit, and is then eaten by a gfit h individual, it indicates that there is a spark of holiness in it, and fortunate is the one who elevates it. but if it is found to be unfit, this indicates that the time has not yet come to for it to be liberated from the clutches of evil [inasmuch as these forces of evil are allegorically] called gthe dog, h we are therefore commanded gyou shall cast it to the dogs. h3 this is until its punishment has been completed, and it is reincarnated again into a fit animal, and a fit individual eats it; it then will be elevated. not all animals belonging to kosher species are permitted to be eaten by jewish law. such animals have to be properly slaughtered according to jewish law. assuming nothing went a

dual does not recite grace with the proper intention and concentration, it becomes the host and prosecutes against him. as we said, this is particularly true if one dines by himself, without the [protection offered by the] invitation to recite grace. 1 deuteronomy 8:10. 2 2:154ab. 3 3:186b. the arizal on parashat ekev 700 rinsing the remains of the meal off the fingertips is seen as gthrowing the dog a bone. h evil possesses no intrinsic power; it derives its power solely by virtue of man fs misdeeds. however, in the present order, it must be present to at least some minimal extent in order for there to be free choice. if evil receives this minimal sustenance, it is satisfied, and, realizing that it has nothing more to expect from this meal, departs. this is what you should meditate on [wh

ful.a princess gas beautiful as the moon, bright as the sun h11 that was sullied by the impurity of the sickness of the house of sin [g-d says] gi command you to desire her! h this is why it is written, g cand you will desire her, h as if it were a commandment. g cand you take her as a wife, h meaning that she should not be cut off [from you, reincarnated amongst the bodies of the wicked, or as a dog or some other impure being. rather, she should be your wife, and no one else fs. if the person does not repent and reclaim his soul, it will have to be purified by other means, among which is reincarnation. 8 sanhedrin 64a. 9 psalms 50:16. 10 job 20:15. 11 song of songs 6:10. the arizal on parashat ki teitzei (2) 786 g cand you shall take her into your house, h meaning that you should look dee

t try, and has to keep trying an number of times. gand forgot the rock of his support. h it does not say ghe did not know c h but ghe forgot. h for if, in the second or third incarnation, the person would remember what he suffered the first time for sinning, and how he was expelled from paradise, he would not repeat [the same sins] during these incarnations. but he forgets and repeats them, gas a dog returns to his vomit. h21 in this context, the arizal now explains the following verse: gand then i saw the wicked being buried and coming, and they went from a holy place, and they were forgotten in the city, what they did. and this was another waste. h22 he interprets gthey were forgotten h as if it said gthey forgot. h this is alluded to in the following verse: gand then i saw the wicked be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning flame- then call not before thyself the visible image of the soul of nature, for thou must not behold it ere thy body is purged by the sacred rites- since, ever dragging down the soul and leading it from the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze. so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea. labour thou around the strophalos of hecate. when thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin. change not the barbarous names of evocation, for they are names divi

the altar. before you upon the altar is the 17th key of tarot which symbolically resumes these ideas. the large star in the centre of the heavens has seven principal and <135> fourteen secondary rays and this represents the heptad multiplied by the triad. this yields 21- the number of the divine name eheieh which, as you already know, is attached to kether. in the egyptian sense, it is sirius the dog-star, the star of isis- sothis. around it are the stars of the seven planets each with its seven-fold counterchanged operation. the nude female figure with the star of the heptagrarn on her brow is the synthesis of isis, of nephthys, and of athor. she also rep resents the planet venus through whose sphere the influence of chesed descends. she is aima, binah, tebunah, the great supernal mother

n all magical working and thus shall the lessons of the hall of the neophytes be duly carried out in our daily life <131> z. 3 the symbolism of the admission of the candidate the admission of the candidate the candidate is waiting without the portal under the care of the sentinel "the watcher without- that is, under the care of the form of anubis of the west symbolically that he may keep off the "dog-faced demons" the opposers of anubis, who rise from the confines where matter ends, to deceive and drag down the soul. the ritual of the 31st path says "since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze" the hierophant gives a single knock to announce the just commence

the sephirah to which they are attributed. with the greater arcana, the trumps, however, we are given the keys to divine manifestation, each one an individual force to be considered independently. it must never be forgotten that the trumps are, intrinsically, glyphs of cosmic not human forces. 0. the foolish man. this card as usually presented shows a man in motley striding along, heedless of the dog which tears his garments and threatens to attack him. in this is seen only the lower aspect of the card,giving no hint to the divine folly of which st. paul speaks. but in the order pack, an effort is made to reveal the deeper meaning. a naked child stands beneath a rose-tree bearing yellow roses-the golden rose of joy as well as the <210> rose of silence. while reaching up to the roses, he ye

ar "regulus" the 0" of our leo. symbols these four revolve in kether, their thrones are the central portion (of 45o of longitude in extent) in the dominions of the knaves of their respective suits. 1. ace of wands 3. ace of swords 2. ace of cups 4. ace of pentacles star groups (corresponding to above) 1. a part of the tail of draco, fore-feet of ursa major, tail of ursa major, and of the northern dog of canes venatici. 2. head of draco, body and legs of hercules. 3. body of draco. right arm of cepheus, head and body of lacerta. body tree of life in a sphere 597 of cygnus. 4. body of draco. legs of cepheus. tail of ursa minor, and the pole star. legs of cassiopeia. head and neck of camelopardus. 8. princess (knave) of wands. rules from north pole to 45" and from 0" of cancer to 30" of virgo

rincess (knave) of wands. rules from north pole to 45" and from 0" of cancer to 30" of virgo, the end of virgo. the throne of the ace of wands extends 45" from 22"-30' of cancer to 7"-30' of virgo within the limits of 45" latitude. star groups corresponding to above. tail of draco. head and forepart of ursa minor, left arm and part of head and chest of bootes. the greater part of the northernmost dog of canes venatici. tail and back of ursa major (ancient italian name was septemtriones, the 7 ploughing oxen. this includes the celebrated seven stars of the constellation called "charles wain" by the english "seven rishis" by the hindus, and in the egyptian book of the dead, ch. xvii "the seven bright ones who follow their lord, the thigh <223> of the northern heaven (note: in the zodiac of d

RITE OF THE OPPOSER

nce you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contradistinction to using toward and against the shadow as the determinants of the rite's polarities, employ such stellar analogues as the pole-star and the dog-star. also the direction of orientation may be changed from widdershins to deosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month. the prayer of the design: as my words punctuate the silence, and the silence my words- so doth their resonance align and magnify power sufficient to reify their intent. as i begin- so

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

mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is six hundred three score and six. h it is, in fa

f domination. the sovereign will is represented in our symbols by the woman who crushes the serpent's head and by the radiant angel who restrains and constrains the dragon with lance and heel. in this place let us affirm without evasion that the great magical agent. the double current of light, the living and astral fire of the earth. was represented by the serpent with the head of an ox, goat or dog, in ancient theogonies. it is the dual serpent of the caduceus, the old serpent of genesis, but it is also the brazen serpent of moses, twined about the tau, that is, the generating lingam. it is, moreover, the goat of the sabbath and the baphomet of the templars; it is the hyle of the gnostics; it is the double tail of the serpent which forms the legs of the solar cock of abraxas. in fine, it

graved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solomon may be replaced by the double

artine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various transformations, whether in india, egypt or judea. the bull, the dog and the goat are the three symbolical animals of hermetic magic, resuming all the traditions of egypt and india. the bull represents the earth or salt of the philosophers; the dog is hermanubis, the mercury of the sages. otherwise, fluid, air and water; the goat represents fire and is at the same time the symbol of generation. two goats, one pure and one impure, were consecrated in judea; the

ble realities and demoniac dreams have issued the revolting and foolish histories of the sabbath which figure in magical processes and in the books of such writers as sprenger, delancre, delrio and bodin. 86 the ritual of transcendental magic the rites of the gnostic sabbath were imported into germany by an association which took the name of mopses. it replaced the kabalistic goat by the hermetic dog, and the candidates, male or female. for the order initiated women. were brought in with eyes bandaged. the same infernal noise was made about them which surrounded the name of sabbath with so many inexplicable rumours; they were asked whether they were afraid of the devil, and were required abruptly to choose between kissing the posterior of the grand master and that of a small silk-covered f

e candidates, male or female. for the order initiated women. were brought in with eyes bandaged. the same infernal noise was made about them which surrounded the name of sabbath with so many inexplicable rumours; they were asked whether they were afraid of the devil, and were required abruptly to choose between kissing the posterior of the grand master and that of a small silk-covered figure of a dog, which was substituted for the old grand idol of the goat of mendes. the sign of recognition was a ridiculous grimace, which recalls the phantasmagoria of the ancient sabbath and the masks of its myrmidons. for the rest, their doctrine is summed up in the cultus of love and licence. the association came into existence when the roman church was persecuting freemasonry. the mopses pretended to r

ROBERT KIRK WALKER BETWEEN WORLDS

or wander and be lost in the totum [plenum or fullness, or [in] their first nothing [the void] but if any are so impious as to have given no alm, they say [that] when the souls of such do depart, they sleep in an inactive state until they resume terrestrial bodies again. others, those which the lowland scot calls a wraith, and the irish eug or deathmessenger, appearing sometimes as a little rough dog, and if crossed, and conjured http//www.dreampower.com/kirk_wbw/pg_21.htm (6 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29 [beneficially] in time will be pacified by the death of any other creature instead of the sick man, are only exuded fumes of the man approaching death [these are] exhaled and congealed into a various sickness, as ships and armies are sometimes

ent tautologies, used before and after [the main charming, there are words instituted for transferring of the soul or sickness on [to] other persons, beasts, trees, waters, hills or stones, accordingly as the charmer is pleased to name. the effect [of this] follows wonderfully, which scares many sober persons among the tramontaines [highlanders] from going in to see a sick person until they put a dog in before them or [some] one that lives in the house. for where charmers are cherished, they transfer the sickness [by their charms] on to the first living creature that enters [the house] after the charm is pronounced; and such creatures readily rage with pain until they die. thus this cheap way of healing distemper without physic [that is, medicine, does, not withstanding, pay the account [i

natical conflict of the revolution, based on extreme protestantism and religious prejudice. of course it need hardly be added that the type of lore that kirk describes was strictly banned by all christian sects and authorities, catholic, protestant, and multiple orthodox or unorthodox variants thereof. kirk next reports a typical death and sickness tradition (page 28) in which the wraith or death-dog appears, but he gives it an interesting interpretation, saying that this wraith is the exuded fumes of the man approaching death and, like astral bodies tossed in the wind, it is neither a true soul nor a counterfeiting spirit. page 28 yet not a few vouch. that surely these are a numerous people by themselves, having their own polities. having stated this, which is his own viewpoint as well as

RUBY TABLET OF SET

of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses. the next example we discussed referred to the sense of smell. to a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's shoe. similarly, an inlander's first pleasant reaction to sea gulls on wing, grace in motion, can be compared to the reaction of those who live on the beach and have to live with the noise and the mess and the droppings left behind by those very same sea gulls. these examples tend to support the theory that we learn our interpretations of the sounds and smells

hich he who would be truly blessed ought to be fairest and purest. theaetetus: very true. stranger: well, what name shall we give to the practitioners of this art? for my part i shrink from calling them sophists. theaetetus: why so? stranger: for fear of ascribing to them too high a function. theaetetus: and yet your description has some resemblance to that type (the sophist. stranger: so has the dog to the wolf. the fiercest of animals to the tamest. but a cautious man should above all be on his guard against resemblances; they are a very slippery sort of thing. now let me rewrite the latter part of the dialogue. in doing so i shall move to eliminate the stranger's instinctive or preconceived notion of what sophists actually are. the sphinx gestures at the page, and the wording changes: s

arisees took their rituals, and had also little willingness to follow the severe sadducee laws; hillel's interpretations would have been far more attractive. 6. luke, chapter 12, verse 51 7 "hate your enemies with a whole heart, and if a man smite you on one cheek, smash him on the other! smite him hip and thigh, for self-preservation is the highest law! he who turns the other cheek is a cowardly dog" magus anton lavey, the satanic bible. 8. runes, volume ii, number 3, may xix 9. chapter 10 of st. john, the "good shepherd" promo, abounds with banners proclaiming "i have defeated the nemo" gandhi classification: v2- 92c.2- 1 author: james lewis v date: october 8, xxiii html revision: november 27, xxxii subject: gandhi reading list: 6k, 9c, 9d there arise in the course of time and evolution

"adjustment (trump #8. the aon of horus is characterized by the eleven-lettered formula "abrahadabra [see #i- 20. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. 18. they are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen, who sorroweth is not of us. 20. beauty and strength, leaping laughter and delicious languor, for and fire, are of us. the law of thelema is for those who have the wit and the will to comprehend and apply it. all others are fated to continue their slow, inevitable regression to beasthood [consider h.g. wells' island of dr. moreau]

, and there he shall perish with the dogs of reason. 28. now a curse upon because and his kin! 29. may because be accursed forever! 30. if will stops and cries why, invoking because, then will stops& does naught. 31. if power asks why, then is power weakness. 32. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! neither the book of the law nor other texts dealing with metaphysics can be comprehended through purely logical analysis. this is the ultimate message of the platonic dialogues, which collectively demonstrate the futility of a logical approach to the forms/neteru. after all rational and scientific procedures have been exhausted, an intuitive (noetic) apprehension of each form is required. a r

ion (which is a clue to the principle of anubis. they are mostly nocturnal, timid, extremely agile and supple, and preferably nonsocial animals. it seems that the black jackal is actually a composite canine image for the neter anubis/upuat. the image is shown with such features as the long pointed ears of a fox or a jackal, the tufted tail of a wolf or jackal, and the short black coat of the wild dog of egypt. the obvious question is why a composite image, rather than just selecting one canine (such as a wolf or a real jackal) to symbolize anubis? it is because not one canine could symbolize the principles of the neter. and this answer is important, because it topples any notion that the neters were born out of the symbol or anything as crude as "animal worship" the truth is that the symbo

SALMANRUSHDIE THESATANICVERSES

iot yet. who needs to marry? i had work to do" and after a pause, she threw his question back at him _so, then. and you_ not only married, but rich "so tell, na. how you live, you and the mame" in a five-storey mansion in notting hill. he had started feeling insecure there of late, because the most recent batch of burglars had taken not only the usual video and stereo but also the wolfhound guard dog. it was not possible, he had begun to feel, to live in a place where the criminal elements kidnapped the animals. pamela told him it was an old local custom. in the olden days, she said (history, for pamela, was divided into the ancient era, the dark ages, the olden days, the british empire, the modern age and the present, petnapping was good business. the poor would steal the canines of the r

overcoat that had once belonged to henry diamond, and the grey felt trilby inside which don enrique's name had been sewn by his wife's own hand; and left, without looking back. the moment he got outside a wind snatched his hat and sent it skipping down the beach. he chased it, caught it, jammed it back on _london shareef, here i come. he had the city in his pocket: geographers' london, the whole dog-eared metropolis, a to z "what to do" he was thinking "phone or not phone? no, just turn up, ring the bell and say, baby, your wish came true, from sea bed to your bed, takes more than a plane crash to keep me away from you- okay, maybe not quite, but words to that effect- yes. surprise is the best policy. allie bibi, boo to you" then he heard the singing. it was coming from the old boathouse

ulders and even his face, as hard as she could hit. he sat down on the bed beside her, looking ridiculous in her frilly dressing-gown, while she beat him; he allowed his body to go loose, to receive the blows, to submit. when she ran out of punches her body was covered in perspiration and he thought she might have broken one of his arms. she sat down beside him, panting, and they were silent. her dog entered the bedroom, looking worried, and padded over to offer her his paw, and to lick at her left leg. jumpy stirred, cautiously "i thought he got stolen" he said eventually. pamela jerked her head for _yes, but "the thieves got in touch. i paid the ransom. he now answers to the name of glenn. that's okay; i could never pronounce sher khan properly, anyway" after a while, jumpy found that he

an without sharp corners or rough edges; even his elbows were covered by little pads of flesh. in the mirror he saw the thin moustache, the weak chin, the lips stained by paan. cheeks, nose, forehead: all soft, soft, soft "who would see anything in a type like me" he cried, and when he realized that he had been so agitated that he had spoken aloud he knew he must be in love, that he was sick as a dog with love, and that the object of his affections was no longer his loving wife "then what a damn, shallow, tricksy and self-deceiving fellow i am" he sighed to himself "to change so much, so fast. i deserve to be finished off without ceremony" but he was not the type to fall on his sword. instead, he strolled a while around the corridors of peristan, and pretty soon the house worked its magic

shopper. don't holy men ever fuck" not so holy. he wasn't cut out for sainthood, any more than the david carradine character in the old _kung fu_ programmes: like grasshopper, like jumpy. every day he wore himself out trying to stay away from the big house in notting hill, and every evening he ended up at pamela's door, thumb in mouth, biting the skin around the edges of the nail, fending off the dog and his own guilt, heading without wasting any time for the bedroom. where they would fall upon one another, mouths searching out the places in which they had chosen, or learned, to begin: first his lips around her nipples, then hers moving along his lower thumb. she had come to love in him this quality of impatience, because it was followed by a patience such as she had never experienced, the

happened" she said "one must not rule out the possibility that i have been bewitched" he wasn't standing for that "or the notion of a reaction, however delayed, to the news of your husband's altered, but extant, state" she swung to face him, halfway up the stairs to the bedroom, and pointed dramatically towards the open sitting-room door "in that case" she triumphed "why did it also happen to the dog" o o o he might have told her, that night, that he wanted to end it, that his conscience no longer permitted- he might have been willing to face her rage, and to live with the paradox that a decision could be simultaneously conscientious and immoral (because cruel, unilateral, selfish; but when he entered the bedroom she grabbed his face with both hands, and watching closely to see how he took

SATANGEL

nly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive, and that alchemy was in some way primitive, or that modern astronomy is an improvement upon the astrology of the ancients. yet this is not really so; the ancient egyptians possessed knowledge of chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the p

f them containing a million faces and mouths and as many tongues which, in a million dialects, implore the pardon of allah. he is the angel of the last judgement and weigher of souls. in the middle ages he was considered the psychopomp, conducting souls to the other world. such a pedigree dates from when the tribes of israel were in captivity in egypt. thus he may be equated here with anubis, the dog star, whose name in persian is tistar, chief, and in akkadian kasista, prince. the equation of micha-el and the god of the underworld also continues after the arrival of roman catholicism. the church, anxious to attract and convert the pagans of roman gaul, endowed micha-el with many of the attributes of the god mercury, and thus also of the greek hermes. chapels dedicated to micha-el thus spr

, the oracle site of the egyptian god amun. alternatively, the celts had an agricultural god named amaethon. amdukias, amdusias (goetia. duke commanding 29 legions. appears as a unicorn. bends trees and gives good familiars. amon (goetia, 7th spirit. marquis commanding 40 legions. appears as a wolf with a serpent tail, vomiting flames. upon command, assumes human form, but with a raven s head and dog s teeth. tells fortunes, causes feuds, reconciles controversies between friends. the name is traceable to the egyptian god amun, who was usually represented as a ram andras (goetia, 63rd spirit. marquis commanding 30 legions. angel with a black raven, riding a strong black wolf, with a shining sword. sower of discord. andrealphus (goetia, 65th spirit. marquis commanding 30 legions, who appears

learly and subtly. tells fortunes, transmutes any metal into gold, gives and confirms dignities. bifrons (goetia, 46th spirit. earl commanding 6 legions. appearing as a monster. teaches astrology, geometry, arts and sciences, the virtues of precious stones and woods, changes dead bodies, lights candles. bime (goetia, 26th spirit. duke commanding 30 legions. appears as a dragon with three heads; a dog, a griffin, a man. speaks with a high and comely voice. changes the place of the dead, causes the spirits beneath him to gather upon sepulchres, brings wealth, wisdom, eloquence, gives true answers to demands. botis (goetia, 17th spirit. president and earl commanding 60 legions. appears as a viper, assumes human form on command, but with fangs and horns, and carrying a great sword. tells fortu

. speaks in a hoarse voice. teaches liberal sciences, gives account of souls who died in sin. gamori, gremory (goetia, 56th spirit. duke commanding 26 legions. appears as a beautiful woman with a crown of duchess tied about her waste and riding a large camel. tells fortunes, finds treasures, procures love. glasya-labolas (goetia, 25th spirit. president and earl commanding 36 legions. appears as a dog with griffin s wings. teaches arts and sciences instantly, authors bloodshed and murder, teaches past and future, causes the love of friends and foes, allows one to become invisible. glykon (gnostic/mithraic. the reincarnation of asklepios. demon with a human head and the body of a serpent. gremlin (u.k, u.s.a. these demons were first identified during the first world war, when they started me

s. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives good familiars. shedim (aramaic. one of four classes of demons, the others being lilin, mazziqin, and ruachin. shuck (anglo-saxon. the east anglian name for the devil in the form of a black dog, who is often seen roaming the countryside and is commonly associated with witchcraft. it is possible that the name has its origins in the war dog of tiw, who was known as the shukr. it appears in other areas of the country under various guises and names, such as the scucca, striker, padfoot, and the barguest of northern england. he is found at boundary lines, bridges, the crossroads, the sea

SATANIC BIBLE

t time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on human folly. but most important of all, the talk was logical. it was not quack magic that lavey offered his audience. it was common sense philosophy based on the realities of life. after i became convinced of lavey's sincerity, i had to convince him that i intended to do some serious research instead of adding to the accumulatio

cher" a glorifier of eunuchs? 6. love your enemies and do good to them that hate and use you- is this not the despicable philosophy of the spaniel that rolls upon its back when kicked? 7. hate your enemies with a whole heart, and if a man smite you on one cheek, smash him on the other; smite him hip and thigh, for self-preservation is the highest law! 8. he who turns the other cheek is a cowardly dog! 9. give blow for blow, scorn for scorn, doom for doom- with compound interest liberally added thereunto! eye for eye, tooth for tooth, aye four-fold, a hundred-fold! make yourself a terror to your adversary, and when he goeth his way, he will possess much additional wisdom to ruminate over. thus shall you make yourself respected in all the walks of life, and your spirit- your immortal spirit

ilroad tracks in front of trains carrying war materials, with as much dedication as their brothers of the cloth, from the same seminaries, who are blessing the bullets and bombs and fighting men as chaplains in the armed forces. someone must be wrong, someplace. could it be that satan is the one qualified to act as accuser? certainly they named him that! when a puppy reaches maturity it becomes a dog; when ice melts it is called water; when twelve months have been used up, we get a new calendar with the proper chronological name; when "magic" becomes scientific fact we refer to it as medicine, astronomy, etc. when one name is no longer appropriate for a given thing it is only logical to change it to a new one which better fits the subject. why, then, do we not follow suit in the area of re

SATANICON

tand the reason for the success of xianity is to realize its methods: forced indoctrination and the implantation of firm belief while its subjects are children. hence, there s no resistance, and oft-times, complete compliance. look at those supermarket beggars. an utterly shameful lot who are not quite human. they stand as the epitome of parasitism! deny them, for they are more akin to the family dog! the xian concept of equality is false. open your eyes and look around. everyone is different social class, intelligence, talent, strength, philosophy, etc. the true martyr sees himself for what he is: worthless! and deserving of self-sacrifice. if one is not vital during life; a lover of life; a creative force; a god, then how can one be vital and strong after death? the vast majority of reve

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

chanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing satan himself, or a dog, which may have been connected with the dark goddess- the dog being one of the sacred animals of hekate- rather than with satan himself. the witches would then approach and adore the devil, though their approach would be in a manner foreign to normal men, such as walking crab-like or with their backs turned to him. after this 'came the offering of the candles to the devil and the obscene kiss'

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

sorrow or fear. dipa ma turned both her property and her daughter over to a neighbor and enrolled at the kamayut meditation center in rangoon. her intention was to spend the remainder of her life there, but events took an unexpected turn. on her first day, she fell into a deep meditative state. she found that she was unable to move her leg, although she felt no pain. finally, she realized that a dog had seized her leg and would not let go. monks pried the dog off, and dipa ma was sent first to a hospital for treatment, then home to recover. her daughter, glad to have her mother back, insisted that she not return to the center. dipa ma then decided that she would practice meditation at home. transformation for several years dipa ma meditated at home. a friend then encouraged her to attend

our awareness away from the everyday world and perpetuates our species, it is thought to be sacred. the god lustily imbues us with the urge that ensures our species biological future. symbols often used to depict or to worship the god include the sword, horns, spear, candle, gold, brass, diamond, the sickle, arrow, magical wand, trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom, the wand, the cauldron, the magic knife, the crystal sphere, and others. h

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s our legacy. practice makes perfect, and we all have goals in sight. however, it often takes a while to achieve them. therefore, all cbrs are taught the value of the three ps. they are revered by all as prudence, patience, and perseverance. prudence helps separate the wise man from the fool as the prudent adept thinks out their actions before doing them. sometimes, it is best to let the sleeping dog lie; other times, it is prudent to run it off. patience is the slow but sure crafting of a desired state, setting up the pins squarely in front of the ball, proceeding neither too quickly nor too slowly, allowing the energy to build. perseverance is the ability to keep on trying even though failure is at first encountered. if one key fails to open the lock, try another key. often, the value of

in the reality of the mind, all things are possible. a flute is still a fine bet as it is simple. many become so involved in their music that they forget the stress of the outside world and gain their desired restive mental state. another way is to concentrate on something simple. envision yourself walking down a shady lane, looking at nature. look for detail and realism; feel the breeze. walk a dog if you wish, but don't allow any outside or extraneous thoughts to enter your mind. simply brush them away as motes of dust floating in a sun beam. become a part the scene, separate from your everyday world. soon you will come to a slow, quiet, meandering stream of pure water. allow yourself to flow along with the water, and let it swirl you into your desired restive state. at this point, you

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

on? nowadays one can hazard nothing in print without authority, and one may scarcely quote shakespeare without citing chapter and verse. this is the age of facts, the age of facts, sir "well" said the old gentleman, with a pleasant smile "if we meet again, perhaps, at least, i may direct your researches to the proper source of intelligence" and with that he buttoned his greatcoat, whistled to his dog, and departed. it so happened that i did meet again with the old gentleman, exactly four days after our brief conversation in mr. d 's bookshop. i was riding leisurely towards highgate, when, at the foot of its classic hill, i recognised the stranger; he was mounted on a black pony, and before him trotted his dog, which was black also. if you meet the man whom you wish to know, on horseback, a

short legs, yawned till he showed all his ragged teeth from ear to ear, pressed down his cap on his shaggy head with an air of defiance, and casting over his left shoulder a glance of triumph and malice at the indignant glyndon, sauntered out of the room. mervale burst into a violent fit of laughter "see how your viola is estimated by your friend. a fine victory, to carry her off from the ugliest dog between lapland and the calmucks" glyndon was yet too indignant to answer, when a new visitor arrived. it was zanoni himself. mervale, on whom the appearance and aspect of this personage imposed a kind of reluctant deference, which he was unwilling to acknowledge, and still more to betray, nodded to glyndon, and saying, simply "more when i see you again" left the painter and his unexpected vis

space? the law of the great system forbids the waste even of an atom; it knows no spot where something of life does not breathe. in the very charnel-house is the nursery of production and animation. is that true? well, then, can you conceive that space, which is the infinite itself, is alone a waste, is alone lifeless, is less useful to the one design of universal being than the dead carcass of a dog, than the peopled leaf, than the swarming globule? the microscope shows you the creatures on the leaf; no mechanical tube is yet invented to discover the nobler and more gifted things that hover in the illimitable air. yet between these last and man is a mysterious and terrible affinity. and hence, by tales and legends, not wholly false nor wholly true, have arisen from time to time, beliefs i

hile thou art true; stern, if thou art faithless. shall i tell thee what i what the girls of this country are? daughters of men whom you call robbers, we aspire to be the companions of our lovers or our husbands. we love ardently; we own it boldly. we stand by your side in danger; we serve you as slaves in safety: we never change, and we resent change. you may reproach, strike us, trample us as a dog, we bear all without a murmur; betray us, and no tiger is more relentless. be true, and our hearts reward you; be false, and our hands revenge! dost thou love me now" during this speech the italian's countenance had most eloquently aided her words, by turns soft, frank, fierce, and at the last question she inclined her head humbly, and stood, as in fear of his reply, before him. the stern, bra

, substance, comfort! oh, excellent thing art thou, matter of fact! it is some time after the date of the last chapter. here we are, not in moonlit islands or mouldering castles, but in a room twenty-six feet by twenty-two, well carpeted, well cushioned, solid arm-chairs and eight such bad pictures, in such fine frames, upon the walls! thomas mervale, esq, merchant, of london, you are an enviable dog! it was the easiest thing in the world for mervale, on returning from his continental episode of life, to settle down to his desk, his heart had been always there. the death of his father gave him, as a birthright, a high position in a respectable though second-rate firm. to make this establishment first-rate was an honourable ambition, it was his! he had lately married, not entirely for money

anguine of safety, and foreseeing no obstacle to escape, bent his way back to fillide. suddenly, in the midst of his cheerful thoughts, he fancied he heard a voice too well and too terribly recognised, hissing in his ear "what! thou wouldst defy and escape me! thou wouldst go back to virtue and content. it is in vain, it is too late. no, i will not haunt thee; human footsteps, no less inexorable, dog thee now. me thou shalt not see again till in the dungeon, at midnight, before thy doom! behold" and glyndon, mechanically turning his head, saw, close behind him, the stealthy figure of a man whom he had observed before, but with little heed, pass and repass him, as he quitted the house of citizen c. instantly and instinctively he knew that he was watched, that he was pursued. the street he w

SIR WALLIS BUDGE EGYPTIAN MAGIC

ght. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the dead body, to look neither to the right hand nor to the left, and not to close the eyes even to wink. this was absolutely necessary because the witches were able to get out of their skins and to take the form of a bird, or dog, or mouse, and their craftiness was such that they could take the forms of flies and cast sleep upon the watcher. if the watcher relaxed his attention and the body became mutilated by the witches, the pieces of flesh torn away would have to be made good from the body of the watcher telephron agreed to undertake the duty for one thousand nummi, and was led by the old man to a house, and, having

r children of horus, now preserved in the british museum, are worthy of notice. the four children of horus, or the gods of the four cardinal points, were called mestha, hapi, tuamutef, and qebhsennuf, and with them were associated the goddesses isis, nephthys, neith, and serqet respectively. mestha was man-headed, and represented the south, and protected the stomach and large intestines; hapi was dog-headed, and represented the north, and protected the small intestines; tuamutef was jackal-headed) and represented the east and protected the lungs and the heart; and qebhsennuf was hawk-headed, and represented the west, and protected the liver and the gall-bladder. the various internal organs of men were removed from the body before it was mummified, and having been steeped in certain astring

es to become like the figures in the box, and so they would be powerless to attack him. 1 in the graco-roman period 2 wax figures were used in the performance of magical ceremonies of every kind, and the two following examples indicate that the ideas which underlay their use had not changed in the least. if a lover wished to secure the favours of his mistress, he is directed to make a figure of a dog in wax mixed with pitch, gum, etc, eight fingers long, and certain words of power are to be written over the place where his ribs should be. next it was necessary to write on a tablet other words of power, or the names of beings who were supposed to possess magical powers; on this tablet the figure of the dog must be placed, and the tablet is made to rest upon a tripod. when this has been done

ain words of power are to be written over the place where his ribs should be. next it was necessary to write on a tablet other words of power, or the names of beings who were supposed to possess magical powers; on this tablet the figure of the dog must be placed, and the tablet is made to rest upon a tripod. when this has been done the lover must recite the words of power which are written on the dog's side, and also the names which have been inscribed on the tablet, and one of two things will happen: i.e, the dog will either snarl p. 97 and snap at the lover, or he will bark. if he snarls and snaps the lover will not gain the object of his affections, but if he barks the lady will come to him. in the second example the lover is ordered to make two waxen figures; one in the form of ares, a

told on the famous metternichstele, ed. golenischeff, leipzig, 1877. 130:2 i.e, crocodilopolis. 130:3 the city of the two sandals. the two sandals were made of leather from the skin of the god nehes or set, the opponent of horus. 133:1 this is an exact description of the state of an animal which has p. 134 been stung by the small black scorpion in egypt and the sudan. i saw colonel w. h. drage's dog "shubra" bitten at merawi in september, 1897, by a black scorpion, and in about an hour she was in the state of horus as described above, and the whole camp was distressed, for both master and dog were great favourites. when it was no longer possible to administer spirit to her, major g. r. griffith and others immersed her body in pails of very hot water for several hours, and at sundown she w

and whom the serpent of ra did put in chains, o thou who wast fettered with links of iron before the boat of ra! get thee back, o crocodile mak, thou son of set" these words were to be said over a figure of the god amen painted on clay; the rod was to have four rams' heads upon one neck, under his feet was to be a figure of the crocodile mak, and p. 175 to the right and left of him were to be the dog headed apes, i.e, the transformed spirits of the dawn, who sang hymns of praise to ra when he rose daily. 1 again, let us suppose that some water monster wished to attack a man in a boat. to avoid this the man stood before the cabin of the boat and, taking a hard egg in his hand, he said "o egg of the water which hath been spread over the earth, essence of the divine apes, the great one in the

SYMBOLISM

of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses. the next example we discussed referred to the sense of smell. to a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's shoe. similarly, an inlander's first pleasant reaction to sea gulls on wing, grace in motion, can be compared to the reaction of those who live on the beach and have to live with the noise and the mess and the droppings le ft behind by those very same sea gulls. these examples tend to support the theory that we learn our interpretations of the sounds and smells

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

ere, at night, it is completely different "how's your night going" jamie, a friend, asks. i only know her as jamie, it isn't her real name, but we all go by our nicknames at night. she is also one of the teachers at the school during the day, but we aren't friends there "slow. i had to correct another stupid kid" i say. i am not kind at night, because no one has ever been kind to me. it is a very dog- eat-dog and political atmosphere where the cruel win "how about you" i ask. she grimaces "i had to march some brats around, she says, referring to military exercises with children ages 8 to 10. every night there are military exercises, because the group is preparing for the eventual takeover. the children are divided into groups by age, and different adults take turns teaching. we chat for a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

t others will also be seeing within. why can't they see? even among initiates some will have greater vision than others. what can be seen, can be made real, can be emulated, can be recognized by others, can be evaluated and eventually articulated in some form. articulation is the basis of all inscription. of course, when i say "see" i am not talking about seeing in the sense that you look at your dog or cat. what i mean is that the internal state of self consciousness has expanded to include a deeper and more significant understanding of the cause and effect within the environments are existing within. the result of this understanding is an imposition of a cognitive structure into thought. this structure will define for you the what is, and what is to be, of your future actions. it is an i

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

l janet reno; and wolfgang amadeus mozart, the world-famous classical composer, who paid the ultimate penalty, the aqua toffeta, arsenic poisoning that wracked his body. poor mozart. he, too, had revealed some of the secrets of freemasonry. blackballed by the order, so frightened were his friends and family that not one human soul so much as attended his funeral. it is said that mozart's faithful dog followed dutifully behind the lonely funeral wagon. the sad and forlorn canine was the only living creature in sight as the body of the man all of europe had once toasted and applauded was taken to its burial site. so, i ask you, dear friend, once again: do you dare to discover the secrets many have been punished for merely knowing, let alone revealing? are you sure, very sure, you want to ent

family. though connected with other illuminati dynasties, the romanovs were despised by the bolshevik zionists, lenin and trotsky, who in 1917 took over russia and deposed the czar and set up their communist dictatorship. the zionists, under orders from lenin, kidnapped, then murdered the entire family shown here. house minority leader richard gephardt (left) is known to be both a mason and a lap-dog of illuminati interests. at right is house speaker dennis hastert, giving the sign of the (delta, vulva) triangle (photo and article: usa today, september 17, 2001) 358 codex magica actor martin short (people magazine, july 14, 1997, p. 148) alice cohn ginott, a jewish woman who participated in satanist indiana university professor alfred kinsey's sex studies. ginott cohn says she gave an inte

der and folly.4 in hidden secrets of the eastern star, one of the best guides ever published on the subject of the satanic star and other symbols of masonry, dr. cathy burns explains that the blazing star, or pentagram, has many meanings germane to the doctrines of illuminism and the occult.5 esoterically, the star symbolizes man as deity, as the universe embodied. it also stands for sirius, the "dog star" or planet where satan dwells. it stands for "thor" the ancient nordic god, and it stands for baal, or bel, the demonic god so often mentioned in derisive terms in the old testament. every man and woman is a star 539 this same star god was worshipped in egypt, and the children of israel, while wandering in the desert, fell under his hypnotic powers. they called him moloch, chiun, and remp

THE BOOK OF PLEASURE

t commonplace object is magnificently strange and the vague emotion of co-relation between the incompatible (exhaustive arguments often see this, but always excuse it; the curiosity and shock with a more intimate association with the wonders of creation. what is it that prevents you following investigation into "what exactly is surprise" etc? what is the cause of your believing more in god than a dog-fight? yet you fear dogs more than god! where is the difference between yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its 51 emanations which are you to stra

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chairs or leaned against walls, tears streaming down their cheeks. carrington made special note of the fact that two highly skeptical friends of the tenant had accompanied the group to the house out of boredom. both of these skeptics experienced the same sensations as the other members of the group a difficulty in swallowing, tears streaming from the eyes, and cold perspiration on the forehead. a dog, belonging to a member of the party, resisted all manner of coaxing designed to lure it upstairs. it growled, planted its feet stubbornly, and the hair raised on its back. in short, carrington commented, the dog behaved very much as dogs are supposed to behave in the presence of ghostly phenomena. much later that evening, carrington led another expedition up the stairs to the servants quarters

hort, carrington commented, the dog behaved very much as dogs are supposed to behave in the presence of ghostly phenomena. much later that evening, carrington led another expedition up the stairs to the servants quarters. this time, the atmosphere seemed to have purged itself of the poisonous influence, and no member of the party experienced any sensations similar to their previous excursion. the dog bounded up the stairs, poked its nose into all the corners, and behaved as if prowling around such a house were the most natural thing in the world. car- 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 160 mediums and mystics rington later sought to return to the house with a spirit medium and special apparatus for recording and testing sounds and atmo

ress story datelined mexico city, mexico, stated that a steady procession of men and women believing themselves to be possessed pass through the doors of the city s roman catholic parishes seeking exorcism from the eight priests appointed by the archbishop to battle satan and his demons. reverend alberto juarez told of seeing a young woman who began to speak in a man s voice and then growl like a dog. father enrique maldonado spoke of houses where he witnessed locked doors open and objects move about the rooms. reverend daniel gagnon stated that he had once considered himself scientific, pragmatic, but he had changed his mind. psychology is where you begin, but there is an area that science cannot explain, he said. the casting out of demons and the healing of the sick and the lame were two

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departed members of their human families 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 ghosts and phantoms 5 apoltergeist is a projection of psychic energy. might appear to them, so also do many individuals maintain that they have witnessed the spirit of a beloved pet return to a person or a place after physical death. one of the most beloved authors of dog stories, albert payson terhune (1872 1942, was a great animal lover who kept dozens of pets in sunnybank, his estate near pompton lakes, new jersey. although terhune s favorite dogs were collies, he did have one crossbreed named rex, who was completely devoted to the writer. rex was a large dog with a vicious-looking scar across his forehead which made him appear much more ferocious than he re

im appear much more ferocious than he really was. and though he felt it his duty to bark at every guest who walked across the threshold, rex would contentedly curl up at terhune s feet as he sat at the typewriter creating another canine adventure for his legions of devoted readers. due to a series of unfortunate events, rex was killed in march 1916, and the saddened terhune wrote the story lad: a dog as a tribute to the memory of his dear pet. many months after rex s death, terhune was paid a visit by henry a. healy, a financier, who knew how much his host had loved his big dog but who apparently had not been told of rex s passing. just before leaving that evening, healy sighed wistfully and said, bert, i wish there was someone or something on earth that adored me as much as rex worships y

vening just as i ve seen him do since he was a puppy. some weeks later, a longtime friend of terhune s, rev. appleton grannis, paid a visit to sunnybank, and after a stroll around the estate and a pleasant afternoon meal, remarked that he thought bert fancied collies. terhune replied that was true. in fact all the dogs that he presently owned were collies. rev. grannis firmly disagreed. then what dog was it that stood all afternoon on the porch looking in through the french window at you? he s a big dog with a nasty, peculiar scar on his forehead. while the author knew at once that it was his old friend rex returning for another visit from the spirit world, terhune thought better than to attempt to explain the situation to a conventional man of the cloth. terhune said that even the other d

in is off-line? toronto star, january 15, 2002 [online] http//www.thestar.com/nasapp/cs/ contentserver?pagename=thestar/layout/ article_prin. monroe, robert a. far journeys. new york: doubleday, 1987. muldoon, sylvan, and hereward carrington. the phenomena of astral projection. london: rider& co, 1966. phantoms almost every city, town, or village in the world has a bit of folklore about a phantom dog with red eyes that guards the grave of a master long dead, a phantom nun who still walks the ruins of a convent that burned 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 14 ghosts and phantoms russ tamblyn, clair bloom, and richard johnson in a scene from the 1963 movie the haunting (the kobal collection) the ground decades ago, a phantom horseman

price s tenancy on may 19, 1938, marianne foyster s missing wedding ring once again materialized. the investigator snatched it up, lest it disappear, and brought it home to london with him. in late 1938, the borley rectory was purchased by a captain w. h. gregson, who renamed it the priory. he was not at all disturbed by warnings that the place was haunted, but he was upset when his faithful old dog went wild with terror on the day they moved in and ran away, never to be seen again. he was also mildly concerned with the strange track of unidentified footprints that circled the house in fresh fallen snow. the tracks were not caused by any known animal, the captain swore, nor had any human made them. he followed the tracks for a time until they mysteriously disappeared into nothingness. cap

ir fright and vowed to ignore the noises until they became so loud that their no-nonsense parent could not help acknowledging them. they didn t have long to wait. the very next night, nine loud knocks thudded on the walls of reverend and mrs. wesley s bedchamber. the clergyman thought some mischief-maker had managed to get into the rectory unnoticed and was trying to frighten them. he would buy a dog big enough to gobble up any intruder. true to his word, the clergyman obtained a huge mastiff and brought it into the rectory. that night, however, as the knocks began to sound, reverend wesley was startled to see his canine bodyguard whimper and cower behind the frightened children. two nights later, the sounds in the house seemed so violent that wesley and his wife were forced out of bed to

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of wilson fs men began to believe that the cultists might truly have the ability to shapeshift into leopards and to fade unseen into the shadows. one night in mid-august 1947, wilson was awakened by the warning growl from his 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 25 formany african tribes, the leopard is a powerful totem animal. dog. when he rose to investigate, a four-footlong, barbed arrow whistled by his head, narrowly missing him and embedding itself in the wall. the next morning at police headquarters, he learned that two of his officers had also barely escaped death that previous night. wilson knew that his men were becoming unnerved. they were trying to stop an enemy who was essentially invisible. they struck witho

agrippa found himself once again devoid of a stable audience and relieved of his pension as an imperial historiographer. he was jailed in brussels for one year for his inability to pay his debts, and upon his release he sought refuge at grenoble in the home of m. allard, receiver general of the provence. agrippa died there in 1535. before he died, agrippa was seen everywhere with his large black dog, monsieur. because of his reputation among the people as a black magician, it was widely believed among the townsfolk of grenoble that monsieur was agrippa fs familiar. after agrippa fs death, the large dog seemed to vanish mysteriously, thereby convincing people that the magus had been in league with satan all along. although a friend testified that he had often walked monsieur for the schola

the people as a black magician, it was widely believed among the townsfolk of grenoble that monsieur was agrippa fs familiar. after agrippa fs death, the large dog seemed to vanish mysteriously, thereby convincing people that the magus had been in league with satan all along. although a friend testified that he had often walked monsieur for the scholar and that the large black canine was simply a dog, the townspeople persisted in their belief that they had often witnessed the magus agrippa in the company of his demonic familiar. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. caron, m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. tra

beings who assist a magician or a witch undoubtedly hearkens back to the totem animal guides that attended the ancient shamans, for the familiars express themselves most often in animal forms. the black cat, for instance, has become synonymous in popular folklore as the traditional companion of the witch. attendant upon such a sorcerer as the legendary cornelius agrippa is the image of the black dog or the dark-haired wolf. the ancient greeks called upon the predrii, spirit beings who were ever at hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints p

liars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable substitute for the ancient practice of asking favors or help from the witches f familiar. interestingly, many of the saints of christendom are identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by satan to undermine the work of the clergy. all those accused of possessing a familiar or relying on it for guidance or assista

g with devilish enchantment. undoubtedly most of the other girls were also conflicted with conscience and the fear of discovery. as the days passed, little betty seemed distracted from her chores, subject to sudden fits of weeping, often noted to be staring blankly at the wall. shortly thereafter, abigail went far beyond weeping and blank stares. she got down on all fours and began barking like a dog or braying like a donkey. mary walcott and susanna sheldon fell into convulsions. ann putnam and the family maid, mercy lewis, also began to suffer seizures. something evil seemed to have come to salem. about four years previously in the north end of boston, four children in the john godwin family had fallen into such fits, babbling blasphemies, ignoring the prayers of the clergy. it took the

THE GOD OF THE WITCHES

ope to have a piece of money of him. whereupon the gentlemandrawing near unto this examinant, she did make a curchy or courtesy unto him, as she did use to do togentlemen. being demanded what and who the gentleman she spoke of was, the said examinant answered andsaid, that it was the devil" these are only two instances out of very many.the forms in which the disguised god appeared were bull, cat, dog, goat, horse, sheep, and stag. it isnoteworthy that the goat and sheep do not occur in the british isles except in the case of the norman bishopof coventry; they belong almost entirely to france and germany. in england, scotland and the south offrance the usual animal disguise was the bull or the stag; but nowhere is there a record of the head of thereligion appearing as an ass, or a hare, tho

ull or the stag; but nowhere is there a record of the head of thereligion appearing as an ass, or a hare, though the hare was the most common transformation of the witches;in late times, in france and germany he is occasionally a pig. in guernsey there is a record of a peculiardisguise, when in 1617 isabel becquet[27] went to the sabbath at rocquaine castle and there saw the devilin the form of a dog with two great horns sticking up, and "with one of his paws (which seemed to her likehands) took her by the hand: and calling her by her name told her that she was welcome."in all cases of the devil as an animal the evidence of the witches shows that it was undoubtedly a disguise.besides the dog with horns and human hands mentioned above, there are numerous other instances. atangers[28, in 159

k dogwho stood on his hind-legs and preached; at poictiers in 15743, he was a goat who talked like a person; atavignon[32] in 1581, when he mounted on an altar to be adored "he instantly turns himself into the form of agreat black goat, although on all other occasions he useth to appear in the shape of a man" in auldearne[33]in 1662 "sometimes he would be like a stirk, a bull, a deer, a roe, or a dog."it is only necessary to look at the figure of the dancing god of ari350ge (plate i) to see that in all the medievalcases we are dealing with a man in some kind of disguise. the description given by agnes sampson, one ofthe leaders of the north berwick witches, of the so-called devil of her coven would apply equally well to theari350ge figure "his face was terrible, his nose like the beak of a

ic period.beside the dancing god there are the little masked and horned figures. i have already called attention to thesein their geographical and chronological order, but it is important to note that figures of maskers and the masksthemselves still survive. on the so-called hunting palette of predynastic egypt[36] the figure of a mandisguised as a jackal and playing on a flute suggests the black-dog disguise of the european devil. a jackalmask belonging to the xxvith dynasty, about the seventh century b.c, is made of pottery and is intended tobe worn over the head (plate vii. 1. the method of wearing it is shown in the procession of priests atdenderah, where the masked priest has to be led by one of his fellows (plate iii. 2. this jackal-mask shouldbe compared with the "dorset ooser (plat

he appointeth others to warn them in his stead,[13] as wasthe case with robert grieve of lauder in 1649 "the devil gave him that charge, to be his officer to warn allto the meetings.[14] the summoner, whether chief or ordinary member, was careful to be inconspicuouswhen employed in this way. in renfrewshire this secrecy was carried further than usual "for particularwarning there appeared a black dog with a chain about his neck, who tinkling it, they were to follow.[15]the duties of the officer were varied; he was often the summoner, he arranged for the meetings and saw thatdue notice was given, he kept the records of attendance and of work done, he presented new members andinformed the chief of any likely convert. if the chief did not choose to dance the officer led the ring and ifthe off

kinds of familiar, one was for divining, the other for working magic.familiars belonged apparently only to members of a coven, not to the congregation in general.the divining familiar is co-terminous with the witch-religion. when a witch became a member of a covenshe was told by what animal she should divine and was instructed in the method of divination. a verycommon animal for the purpose was a dog, sometimes though not always there was a restriction as to colour.thus elizabeth style, in somerset[47] divined by a black dog, but alse gooderidge, in derbyshire,[48] useda party-coloured dog belonging to a fellow-villager, to the great indignation of the dog's master. in sparselypopulated districts where animals were scarce the witch might have more than one familiar. john walsh, thedorset w

THE KEY TO THE MYSTERIES

e mentioned alexander vi, and we think that this name will be sufficient without other memories as justly execrated as his being brought up against us. great criminals have been able to dishonour themselves doubly because of the sacred character with which they were invested, but they had not the power to dishonour that character, which remains always radiant and splendid above fallen humanity<dog has six legs. definition. it is no answer to this to show that all dogs have four- o.m> we have said that there is no religion without mysteries; let us add that there are no mysteries without symbols. the symbol, being the formula or the expression of the mystery, only expresses its unknown depth by paradoxical images borrowed from the known. the symbolic form, having for its object to charac

initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams of our imperfect intelligence, we accuse the work of providence, through failing to understand it. we resembl

xtended in the infinite. illustration on page 108 described: this is sub-titled below "the tenth key of the tarot. it is a type of the wheel of fortune. the wheel itself is erected on a wooden post, and has a crank affixed to the hub. there is no image of fortuna to turn it. the base of the post is held by a blunt double crescent on the ground, rounded horns slightly up and in parallel like a hot-dog bun. two nosed serpents issue from the base, cross once and arch toward the post just below the wheel. the wheel is double, having an outer and an inner ring with eight spokes running through both rims. the spokes have a circular expansion with central hole inside and a bit short of the inner rim. these spokes appear to be riveted to the inner rim. at the top of the wheel is the nemesis seated

inside and a bit short of the inner rim. these spokes appear to be riveted to the inner rim. at the top of the wheel is the nemesis seated on a platform as a sphinx with a sword: head cloth, stern male face and woman's breasts, winged. the sword is hilt to wheel and up to left "archee" is written over the wing to the left. risking on the right of the wheel is a hermanubus or variation of serapis: dog's head, human body, carries a caduceus half hidden behind head and wheel, legs before wheel "azoth" is written above the head of this figure. a demon reminiscent of proteus descends the wheel on the left. his head is bearded and horned, his legs are tentacular and finned. he carries a trident below "hyle" is written below his head. that substance is one which is heaven and earth; that is to sa

ble of circe and understands its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is to say, the "signature" of a specialized instinct. now, instincts are balanced by contrary instincts, and dominated by instincts stronger than those. in order to dominate sheep, the dog plays upon their fear of wolves. if you are a dog, and you want a pretty little cat to love you, you have only one means to take: to metamorphose yourself into a cat. but how! by observation, imitation and imagination. we think that our figurative language will be understood for once, and we recommend this revelation to all who wish to magnetize: it is the deepest of all the secrets of their a

entally and magnetically stronger and fiercer than lions. jules gerard, the intrepid hunter of the african lion, would be devoured if he were afraid. but, in order not to be afraid of a lion, one must make one's self stronger and more savage than the animal itself by an effort of imagination and of will. one must say to one's self: it is i who am the lion, and in my presence this animal is only a dog who ought to tremble before me. fourier imagined anti-lions; jules gerard has realized that chimera of the phanlasterian< dreamer. but, one will say, in order not to fear lions, it is enough to be a man of courage and well armed. 272 no, that is not enough. one must know one's self by heart, so to

THE MOTHMAN PROPHECIES

n demons overran the planet during the dark ages they were also recorded as monstrous entities with bats' wings. remote areas of the world are still said to be inhabited by harpies and winged humans. on july 11, 1908, the famous russian traveler v. k. arsenyev was trekking along the gobilli river when he had this encounter. i saw the mark on the path that was very similar to a man's footprint. my dog alpha bristled up, snarled and then something rushed about nearby trampling among the bushes] yuri b. petrenko "forerunner of the flying 'lady' of vietnam" flying saucer review, vol. 19, no. 2 (march-april 1973: 29-30- however, it didn't go away, but stopped nearby, standing stock-still. we had been standing like that for some minutes. then i stooped, picked up a stone and threw it towards the

however, it didn't go away, but stopped nearby, standing stock-still. we had been standing like that for some minutes. then i stooped, picked up a stone and threw it towards the unknown animal. then something happened that was quite unexpected: i heard the beating of wings. something large and dark emerged from the fog and flew over the river. a moment later it disappeared into the dense mist my dog, badly frightened, pressed itself to my feet. after supper i told the udehe-men about this incident. they broke into a vivid story about a man who could fly in the air. hunters often saw his tracks, tracks that appeared suddenly and vanished suddenly, in such a. way that they could only be possible if the "man" alighted on the ground, then took off again into the air. in mexico there are stori

s who dominated sauceriana during the early years were a humorless lot and gray's mischievous wit baffled and enraged them. at times it baffled me, too. this towering bear of a man was very hard to "read" but his investigations were always thorough and uncompromising. now he was sitting in the home of newell partridge near salem, west virginia, talking about an errant television set and a missing dog. on the evening of november 14 1966, bandit, a big, muscular german shepherd, had dashed into the darkness and vanished "it was about 10:30 that night, and suddenly the tv blanked out" partridge said "a real fine herringbone pat-ten appeared on the tube, and at the same time the set started a loud whining noise, winding up to a high pitch, peaking and breaking off, as if you were on a musical

pitch, peaking and breaking off, as if you were on a musical scale and you went as high as you could and came back down and repeated it. it sounded like a generator winding up. it reminded me of a hand field generator that one might use for portable radio transmission in an emergency" outside on the porch, bandit began wailing. partridge picked up a flashlight and went outside to investigate "the dog was sitting on the end of the porch, howling down toward the hay barn in the bottom" partridge continued "i shined the light in that direction, and it picked up two red circles, or eyes, which looked like bicycle reflections. still there was something about those eyes that is difficult to explain. when i was a kid i night-hunted all the time, and i certainly know what animal eyes look like-suc

ting on the end of the porch, howling down toward the hay barn in the bottom" partridge continued "i shined the light in that direction, and it picked up two red circles, or eyes, which looked like bicycle reflections. still there was something about those eyes that is difficult to explain. when i was a kid i night-hunted all the time, and i certainly know what animal eyes look like-such as coon, dog and cat eyes in the dark. these were much larger for one thing. it's a good length of a football field to that hay barn. probably about 150 yards; still those eyes showed up huge, for that distance" as soon as the flashlight picked out the "eyes" bandit snarled and ran toward them. a "cold chill" swept over the man and he felt a wave of fear which kept him from following the dog. that night he

d length of a football field to that hay barn. probably about 150 yards; still those eyes showed up huge, for that distance" as soon as the flashlight picked out the "eyes" bandit snarled and ran toward them. a "cold chill" swept over the man and he felt a wave of fear which kept him from following the dog. that night he slept with a loaded gun beside his bed. the next day he went looking for the dog "i walked out to the barn, looking for tracks. here and there i could see bandit's paw prints. these were rather easy to find, for he was a heavy dog, and the area was muddy" at the approximate position of the "eyes" he found a large number of dog tracks "those tracks were going in a circle, as if the dog had been chasing his tail" partridge explained "though he never did that. and that was th

THE NECRONOMICON SIMON VERSION

nanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but ma

ircle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and su

move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine

existence is of forms unnatural and painful to the eye and to the mind, whereby the spirit is threatened and wrenches loose from the body in flight. and for that reason, the fearful utukku xul take possession of the body and dwell therein until the priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighbourhood. and there are all the allu, frightening dog-faced demons that are the messengers of the gods of prey, and that chew on the very bones of man. and there are many another, of which this is not the rightful place wherein they may be mentioned, save to warn the priest against the ambitious striving against the ancient ones of the outside, until mastery is acquired over the powers that reside within. only when adar has been obtained, may the

e it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the ig

by thee; and the stars in their places will lose their light, and the moon, nanna, by whom thou also workest, shall become black and extinguished, and aratagar shall be no more, and the earth shall abide not and around thee shall appear the flame, like lightning flashing in all directions, and all things will appear amid thunders, and from the cavities of the earth will leap forth the annunnaki, dog-faced, and thou shalt bring them down. and the sign of your race is this: which thou shalt wear at all times, as the sign of the covenant between thee and the elder gods. and the sign of the elder ones is this: which thou shalt wear at all times, as the sign of the power of the magick of enki. and i have told thee all this before, but i tell thee again, for the priest, being furnished with eve

THE PATH OF KABBALAH

ly, but they are not new. it is impossible to turn one degree of existence into another. for instance: breathing life into a still, or turning a plant into an animal and vise versa is impossible. there are intermediary degrees between the still and the vegetative natures, such as corals. between the vegetative and the animate there is a form of life that feeds directly off the ground called field dog. between the animate and the speaking there is the ape. it is not completely an animal, yet cannot be turned into a human. the only thing that could happen is if a godly spark comes and pulls one toward the spiritual, and that creates in it a desire to attain something that is greater than this world, then man becomes the son of man. according to this definition of the kabbalah, there aren t m

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

were acted upon, to appear in court with the bible and shakespeare under one arm, and petronius arbiter and rabelais under the other? and i remember a certain sentence. characteristic of the man. he was describing those people who are unable to read crude texts, arid needs must have them bowdlerized and expurgated, lest they fall into a priapic frenzy: gthe man must be prurient and lecherous as a dog-faced baboon in rut to have aught of passion excited by either. h this is all true enough; but i must call a halt. i had not intended here to write a series of apologetics, for i leave that to the poet and his pen, who can well look after themselves; but what i wished to point out was the deplorable state into which our literature has fallen. its ever increasing demand for sensation has been i

t abides and ever lives on, knowing no youth or age, alone an eternal manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h grosa mundi, h and galice. h ecstasy is the keynote here, as it is of all poetry, all literature. aye! of all life. without it we cease to be even animals. a dog will bay the moon. mere lumps of sodden clay; with it a flaming crown of glory, angel-voiced, singing amidst the stars the anthem of eternity. ii the chapter known as the virgin in which chapter it is related how beauteous and fair she was to behold, and with what joyaunce and jollity she greeted her many lovers, and how she fed off their kisses and growing bold was cast forth to feed amongst

general lust of the present day. two thousand years of the cross have today left as token of its morality 80,000 prostitutes on the london streets alone* gcan that have been human? h i see you point through the drizzling night to a cramped and shivering form. can that have been a woman? that living death, degraded by crime, brutalized by vice, vitiated, unsouled; lower than a slave, worse than a dog; spurned by man, shunned by woman, a human wreck, a growing horror? even so, once a smiling girl, sweet as a rose, pure as a lily; now the bedraggled gin-sodden harridan. o! marriage, thy name is failure: o! priest, what hast thou done? cramped the human mind, betrayed thy trust, sacrificed love on the altar of mammon, leaving the heart as a blighted flower, the soul as a hollow shell, void, e

thy bastard birth h; he prays, he threatens, and shrieking hurls insult on insult at her: me, the sole pledge of your debaucheries, you keep. your love, the mere maternity you share with swine and cattle! c. i love you still with carnal love and spiritual love! and i will have you, by the living god, to be my mistress. if i fail in this, or falter in this counsel of despair, may god fs own curses dog me into hell, and mine own life perpetuate itself through all the ages of eternity. amen! amen! come. cora, to my heart *the mother fs tragedy, vol. i, p. 163. madeline, whom cora had hoped to have made ulric fs bride, appears, and for a moment his mad fury slackens only to burst out again, as he drags cora from the room. when she re-enters her voice is hoarse and horrible: o phadra! lend me o

THE TAROT OF C C ZAIN

presents a seance room, the hidden perils of which are more redoubtable than those to be seen. the false radiance of the moon indicates the glamor that surrounds such an occasion. the good and the bad, the ignorant and the learned, symbolized by the pyramids, are gathered there at the edge of the road into the beyond. to such a place there may be attracted lying spirits, as signified by the black dog; friendly spirits, as denoted by the white dog; or treacherous and dominating spirits who have much knowledge, as indicated by the white circle in which the scorpion moves, but who use it to deceive arid attain their selfish ends. the sun--arcanum xix. in divination, arcanum xix may be read as happiness and joy. arcanum xix is figured by a young man and a young woman holding each other by the

THE ABYSS AND TABAET

in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts whic

THE BOOK OF GATES

he deceased are weighed; the beam of the balance is supported either by the deceased, or by a stand which is made in the form of a bearded mummy. one pan of the balance contains some rectangular object, and the other a figure of the bird which is symbolic of evil and wickedness. behind the balance is a boat, which is sailing away from the presence of osiris; in it is a pig being driven along by a dog-headed ape which flourishes a stick. in the top left-hand corner is a figure of anubis, jackal-headed, and under the floor of the platform on which osiris is seated are figures of the enemy of sar, or osiris. from the variant of this scene which is found on the sarcophagus of tchehra at paris, 1 as well as from the sarcophagus of seti i, we may see that the pig in the p. 162 boat is called am

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

THE HOLY BIBLE KING JAMES VERSION

he firstborn in the land of egypt shall die, from the firstborn of pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts. 11:6 and there shall be a great cry throughout all the land of egypt, such as there was none like it, nor shall be like it any more. 11:7 but against any of the children of israel shall not a dog move his tongue, against man or beast: that ye may know how that the lord doth put a difference between the egyptians and israel. 11:8 and all these thy servants shall come down unto me, and bow down themselves unto me, saying, get thee out, and all the people that follow thee: and after that i will go out. and he went out from pharaoh in a great anger. 11:9 and the lord said unto moses, phara

liver unto his master the servant which is escaped from his master unto thee: 23:16 he shall dwell with thee [even] among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. 23:17 there shall be no whore of the daughters of israel, nor a sodomite of the sons of israel. 23:18 thou shalt not bring the hire of a whore, or the price of a dog, into the house of the lord thy god for any vow: for even both these [are] abomination unto the lord thy god. 23:19 thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: 23:20 unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the lord thy god may bless thee in all that t

ny; bring them down unto the water, and i will try them for thee there: and it shall be [that] of whom i say unto thee, this shall go with thee, the same shall go with thee; and of whomsoever i say unto thee, this shall not go with thee, the same shall not go. 7:5 so he brought down the people unto the water: and the lord said unto gideon, every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. 7:6 and the number of them that lapped [putting] their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7:7 and the lord said unto gideon, by the three hundred men that lapped will i save you, and deliver the midianites into

ich he had, even in a scrip; and his sling [was] in his hand: and he drew near to the philistine. 17:41 and the philistine came on and drew near unto david; and the man that bare the shield [went] before him. 17:42 and when the philistine looked about, and saw david, he disdained him: for he was [but] a youth, and ruddy, and of a fair countenance. 17:43 and the philistine said unto david [am] i a dog, that thou comest to me with staves? and the philistine cursed david by his gods. 17:44 and the philistine said to david, come to me, and i will give thy flesh unto the fowls of the air, and to the beasts of the field. 17:45 then said david to the philistine, thou comest to me with a sword, and with a spear, and with a shield: but i come to thee in the name of the lord of hosts, the god of the

d, and i have not sinned against thee; yet thou huntest my soul to take it. 24:12 the lord judge between me and thee, and the lord avenge me of thee: but mine hand shall not be upon thee. 24:13 as saith the proverb of the ancients, wickedness proceedeth from the wicked: but mine hand shall not be upon thee. 24:14 after whom is the king of israel come out? after whom dost thou pursue? after a dead dog, after a flea. 24:15 the lord therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand. 24:16 and it came to pass, when david had made an end of speaking these words unto saul, that saul said [is] this thy voice, my son david? and saul lifted up his voice, and wept. 24:17 and he said to david, thou [art] more righteous than i: for thou ha

ebron. 3:6 and it came to pass, while there was war between the house of saul and the house of david, that abner made himself strong for the house of saul. 3:7 and saul had a concubine, whose name [was] rizpah, the daughter of aiah: and [ish-bosheth] said to abner, wherefore hast thou gone in unto my father s concubine? 3:8 then was abner very wroth for the words of ish-bosheth, and said [am] i a dog s head, which against judah do shew kindness this day unto the house of saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of david, that thou chargest me to day with a fault concerning this woman? 3:9 so do god to abner, and more also, except, as the lord hath sworn to david, even so i do to him; 3:10 to translate the kingdom from the house of saul

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the picture is completed by the introduction of three birds, two of which are pecking the unveiled head of the principal phallus, while the third is holding down the tail with its foot. several examples of these triple phalli occur in the mus e secret of the antiquities of herculaneum and pompeii. in the examples figured in that work,the hind part of the main phallus assumes clearly the form of a dog;3 and to most of them are attached small bells, the explanation of which appears as yet to be very unsatisfactory. the wings also are common attributes of the phallus in these monuments. plutarch is quoted as an authority for the explanation of the triple phallus as intended to signify multiplication of its productive faculty.4 on the top of another pilaster of the amphitheatre at n mes, to th

pal western entrance, was a bas-relief, also 1 plate xxv, fig. 1. 2 see our plate xxv, fig. 2. 3 the writer of the text to the mus e secret supposes that this circumstance has some reference to the double meaning given to the greek word k wn, which was used for the generative organ. 4 see auguste pelet, catalogue de mus e de nimes. generative powers 121 representing a triple phallus, with legs of dog, and winged, but with a further accompaniment.1 a female, dressed in the roman stola, stands upon the phallus forming the tail, and holds both it and the one forming the body with a bridle.2 this bas-relief was taken down in 1829, and is now preserved in the museum of n mes. a still more remarkable monument of this class was found in the course of excavations made at n mes in 1825. it is engra

ative powers 123 which occur in france and italy. in illustration of this fact, we give two examples of the triple phallus, which appears to have been, perhaps in accordance with the explanation given by plutarch, an amulet in great favour. the first was found in london in 1842.1 as in the examples found on the continent, a principal phallus forms the body, having the hinder parts of apparently a dog, with wings of a peculiar form, perhaps intended for those of a dragon. several small rings are attached, no doubt for the purpose of suspending bells. our second example2 was found at york in 1844. it displays a peculiarity of action which, in this case at least, leaves no doubt that the hinder parts were intended to be those of a dog. all antiquaries of any experience know the great number o

ry fatal to the cattle, to counteract which some of the clergy bestiales, habitu claustrales, non animo taught the peasantry to make a fire by the rubbing together of wood (this was the needfire, and to raise up the image of priapus, as a means of saving their cattle. when a lay member of the cistercian order at fenton had done this before the door of the hall, and had sprinkled the cattle with a dog s testicles dipped in holy water, and complaint had been made of this crime of idolatry against the lord of the manor, the latter pleaded in his defence that all this was done without his knowledge and in his absence, but added, while until the present month of june other people s cattle fell ill and died, mine were always sound, but now every day two or three of mine die, so that i have few l

see our plate xxxviii. 3 plate xxxiv, fig. 1. generative powers 147 and is held by a bridle. this figure was evidently intended to be attached to the dress as a brooch, for the pin which fixed it still remains on the back. two other examples1 present figures of winged phalli, one with a bell, and the other with the ring remaining from which the bell has no doubt been broken. one of these has the dog s legs. a fourth example2 represents an enormous phallus attached to the middle of a small man. in another,3 which was evidently intended for suspension, probably at the neck, the organs of the two sexes are joined together. three other leaden figures,4 apparently amulets, which were in the forgeais collection, offer a very peculiar variety of form, representing a figure, which we might suppos

aps to this connection of plants with the old priapic worship that we owe the popular tendency to give them names which were more or less obscene, most of which are now lost, or are so far modified as to present no longer the same idea. thus generative powers 167 the well-known arum of our hedge-bottoms received the names, no doubt suggested by its form, of cuckoo s pintle, or priest s pintle, or dog's pintle; and, in french, those of vit de chien and vit de prestre; in english it is now abbreviated into cuckoo-pint, or, sometimes, cuckoo-point. the whole family of the orchides was distinguished by a corresponding word, accompanied with various qualifications. we have in william coles s adam in eden (fol. 1659) the different names, for different varieties, of doggsstones, fool-stones, fox

TYSON DONALD SOUL FLIGHT

and little-known phenomenon called repercussion, by means of which any injury done to, or any mark made upon, the materialized body in the course of its wanderings will be reproduced in the physical body. we find traces of this in some of the evidence given at trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was found to have appeared in the corresponding part of her human body' repercussion appears when the projected body is of so dense an astral composition that it acquires an almost physical reality, and is seen by others as though it were a solid material body. this happens most often when it is projected in animal forms, since the emotions involved are of the most primal and powerfu

ust be known that before they go to the sabbat they anoint themselves upon some part of their bodies with an unguent made from various foul and filthy ingredients, but chiefly from murdered children; and so anointed they are carried away on a cowl-staff, or a broom, or a reed, a cleft stick or a distaff, or even a shovel, which things they 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 dia

rate, blood pressure, body temperature, and brain-wave activity. it is the change in brain function that most concerns us. through repetition, a conditioned response can be created that is specific to the ritual, and occurs only within the ritual context. we see conditioned responses every day. the russian physiologist ivan pavlov received the nobel prize in 1904 in part for demonstrating that a dog could be conditioned to salivate at the sound of a bell when the sound was associated in the mind of the dog with food. because the response conditioned by a ritual does not occur at any other time except during the conduct of the ritual, the response can be isolated and separated from daily life. this is useful in order to generate a response that we would not wish to cause while doing such m

. lunary, shining from a white body, with a yellow brightness, imitating the motion of the moon, having in it the figure of the moon which daily increaseth, or decreaseth as doth the moon. also pearls, which are generated in shells of fishes from the droppings of water, also the agrippa included among lunar plants hyssop, rosemary, the palm tree, and the olive tree. among animals he mentioned the dog, chameleon, pig, deer, goat, panther, otter, baboon, cat, and any beast with horns that curve inward, such as the cow. water fowl are also lunar in nature, as are mice, flies, beetles, and any creature that breeds in the mud. sea animals particularly lunar in nature are the tortoise, crab, oyster, clam, and frog. he particularly 185. agrippa, 80. chapter eleven: astral doorways 183 singled out

rew letter, aleph, indicates the stubborn nature of the fool's quest. he forges onward, in search of he knows not what, heedless of the dangers that may lie in his path. the waite trump emphasizes his airy nature by showing him on a high mountain precipice, the wind blowing the sleeves of his loose coat, the sun blazing down pitilessly like a great all-seeing eye from the blue heavens. the little dog at the feet of the fool may be barking a warning to him to pay attention to where he is about to place his step, yet from its posture the dog appears caught up in the enthusiasm of the fool, and may be encouraging him forward with its senseless barking. the world of the fool in the waite tarot is a world of mountain trails, steep cliffs, and airy openness. those who travel through it are apt t

ver. the liquid from one vessel falls on the land, and the stream from the other falls into the water. a single great star dominates the other seven above her head. it is evident that she is involved in some occult ritual that pertains to the fecundity and fruitfulness of the land and the water. in the tree visible past her shoulder, a bird sits and watches. the great star is sirius, known as the dog star, which was venerated by the egyptians because it rose above the eastern horizon at the time of the year when the nile river flooded and overflowed its banks. in this way, the fertility of the farmlands of egypt were annually renewed by a fresh deposit of river silt. the bird is the phoenix, which periodically renews itself and rises as a youthful bird from the remains of its former aged b

TYSON DONALD THE POWER OF THE WORD

tetragrammaton for a second or two. orders given in the commanding voice should be vibrated from the diaphragm in a deep forceful tone with an open throat. the effect of an unexpected, forceful noise has long been known in the east. in karate, a loud cry is used to startle an opponent just prior to the delivery of a blow. we have all experienced the freezing of the heart that occurs when a large dog with a deep voice creeps up behind us and suddenly barks, or there is an unexpected clap of thunder. the commanding voice is an extension of this powerful effect, but instead of merely seeking to startle, we use the voice to implant simple commands in others below the level of their conscious judgement. it is best to keep the instructions given by the commanding voice brief, if possible restri

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

is place, and "place of ra" was to be his name. he gave him power to send out a messenger (hab, so the ibis (habi) came into being. all that thoth would do would be good (khen, therefore the tekni bird of thoth came into being. he gave thoth power to embrace (anh) the heavens, therefore the moon-god (aah) came into being. he gave thoth power to turn back (anan) the northern peoples, therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. he must proclaim that the soul which animated ra was the soul of the ag

us nothing, but the story of the seven years' famine mentioned in the book of genesis shows that there is nothing improbable in a famine lasting so long in egypt. arab historians also mention several famines which lasted for seven years. that which took place in the years 1066-1072 nearly ruined the whole country. a cake of bread was sold for 15 dinanir (the dinar= 10s, a horse was sold for 20, a dog for 5, a cat for 3, and an egg for 1 dinar. when all the animals were eaten men began to eat each other, and human flesh was sold in public "passengers were caught in the streets by hooks let down from the windows, drawn up, killed, and cooked"[fn#45] during the famine which began in 1201 people ate human flesh habitually. parents killed and cooked their own children, and a wife was found eati

god drew the bolt of the doors which shut in the stream, and smote the earth with his sandals, the river rushed forth. matar also described to the king the form of khnemu, which was that of shu, and the work which he did, and the wooden house in which he lived, and its exact position, which was near the famous granite quarries. the gods who dwelt with khnemu were the goddess sept (sothis, or the dog-star, the goddess anqet, hap (or hep, the nile-god, shu, keb, nut, osiris, isis, nephthys, and horus. thus we see that the priests of khnemu made him to be the head of a company of gods. finally matar gave the king a list of all the stones, precious and otherwise, which were found in and about elephantine. when the king, who had, it seems, come to elephantine, heard these things he rejoiced gr

ath like osiris, she came to be regarded as the eternal mother of life and of all living things. she was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was the source of the power in the beneficent light of the moon; and finally she took the dead to her bosom and gave them peace, and introduced them to a life of immortality and happiness similar to that which she had bestowed upon osiris. the message of the cult of isis as preached by her priests was one of hope and happiness, and coming to the greeks a

hou doest shall be fairer than [the work of] the god khen; therefore shall the divine bird tekni of thoth come into being. moreover, i give thee [power] to embrace (anh) the two heavens with thy beauties, and with thy rays of light; therefore shall come into being the moon-god (aah) of thoth. moreover, i give thee [power] to drive back (anan) the hanebu[ fn#64] therefore shall come into being the dog-headed ape (anan) of thoth, and he shall act as governor for me. moreover, thou art now in my place in the sight of all those who see thee and who present offerings to thee, and every being shall ascribe praise unto thee, o thou who art god [fn#64] i.e, the "north-lords" that is to say, the peoples who lived in the extreme north of the delta, and on its sea-coasts, and perhaps in the islands o

hese holy rites which the laws require of you, and are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superstition, an evil no less to be avoided than atheism itself [fn#290] the animal here referred to must be the dog-headed ape, which we see in pictures of the judgment assisting thoth to weigh the heart of the dead. this dog-headed ape is a wonderfully intelligent creature, and its weird cleverness is astonishing [fn#291] the egyptian tehuti, or thoth [fn#292. xii. now, the story of isis and osiris, its most insignificant and superfluous parts being omitted, runs thus- the goddess rhea,[fn#293] they say, h

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

silver is the moon s metal; iron is the metal of mars; copper is the metal of venus; quicksilver is mercury s metal, tin is jupiter s metal and lead is the metal of saturn. perfect pentacles [talismans] can be prepared with the proper stones and metals. the lord's prayer is the most perfect prayer because it has seven magical petitions. 11 cynocephalus (from latin canus [dog+ cephalus [head: the dog-headed ape (simia hamadryas) which in egyptian mythology was called amemet (eater of the dead) whose master was thoth or tehuti. 12 it is unclear what the original term "heli ca" means or implies los siete signos kabal sticos de los planetas son: para la luna un globo cortado por dos medias lunas. para mercurio un caduceo y el cinoc falo. para venus un lingam sexual. para el sol una serpiente

hebraic monotony. we, the gnostics, are only interested in that which is called comprehension. we want our students to comprehend each arcanum and thereafter develop it within themselves. first, we want our disciples to discover each arcanum firstly within themselves, then within all of nature. the arcanum xviii is light and darkness, white magic and black magic. on the eighteenth card appears a dog and a wolf barking/howling at the moon. we can also see, in that illustration, two pyramids, one is white and the other is black. in that arcanum the symbol of the crab [scorpion] isn t missing. in the arcanum xviii, the number nine is found twice, 9 plus 9 equals 18. in this arcanum, the ninth sphere is repeated twice. we already know that the number one is positive and that the number two is

WESTERN MANDALAS OF TRANSFORMATION SR AL

manifest when called upon, i. e, in the suggested meeting place determined by you or in pathwork, etc. you must ask (clarify your intention) for information, and give permission for an answer. in fact, you may need to give permission several times, and press for information, especially at first. 3. h. g. a. s that are true guides will not tell you what to do (e. g "my guide told me to poison your dog. watch this one; it shows an immediate false guide. your h. g. a. will never coerce or interfere with your free will. they do function as intuition, hunches or conscience. sometimes (often) they speak in symbolic language, and leave it for you to interpret. they seldom make predictions (global or personal) 4. the h. g. a. will not judge or flatter (e. g, agree with you that someone is treating

WHO ARE THE DRACONIANS

own as the 'loveland frogman' investigated by ron schaffner and richard mackey, these researchers interviewed the officers involved but have not published their names, instead using the fictitious names 'williams' and 'johnson "the first incident took place at 1:00 a.m. on 3 march 1972, on a clear, cold night. officer williams was on route to loveland, via riverside road, when he thought he saw a dog beside the road. but when the 'thing' stood up, its eyes illuminated by the car lights, looked at him for an instant, turned, and leapt over the guardrail. williams saw it go down an embankment into the little miami river, a mere fifteen or so miles from the ohio river. he described the thing as weighing about sixty pounds, about three to four feet tall, having a textured leathery skin, and a

at the back of the book. within days of speaking to me, my informant says she was grabbed off the street and bungled into a van by six satanists. a syringe was held to her throat and she was warned to stop talking to "that dangerous prat, icke" and to stop naming names. they threatened her life and those of her children if she continued. she was also told that if she didn't keep quiet, the family dog would be taken and "posted back to you in pieces. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (60 of 68 [8/25/2000 17:20:01] nice people. in the ordeals at the country churches which she now remembers, my english informant and other children would be used in satanic rituals involving sex, torture, and murder. the windows of the church were co

en sexually and ritually abused as a child by the scottish brotherhood network. her husband was also a satanist which is why he was given the responsibility of looking after burnham beeches, an area of ancient groves and forests managed by the authorities in london and including an area called egypt wood. late one night in the early 1970s during heath's reign as prime minister, she was taking her dog for a walk when she saw some lights. quietly she moved closer to see what was going on. to her horror she saw that it was a satanic ritual and in the circle was the then prime minister, edward heath, and his chancellor of the exchequer, anthony barber. she says that as she watched him, heath began to transform into a reptile and she said that what surprised her was that no-one in the circle se

WICCA EIGHT SABBATS OF WITCHCRAFT

as also the night when the serpents of the island would roll themselves into a hissing, writhing ball in order to engender the 'glain, also called the 'serpent's egg 'snake stone, or 'druid's egg. anyone in possession of this hard glass bubble eight sabbats of witchcraft get any book for free on: www.abika.com 23 would wield incredible magical powers. even merlyn himself (accompanied by his black dog) went in search of it, according to one ancient welsh story. snakes were not the only creatures active on midsummer's eve. according to british faery lore, this night was second only to halloween for its importance to the wee folk, who especially enjoyed a ridling on such a fine summer's night. in order to see them, you had only to gather fern seed at the stroke of midnight and rub it onto you

WICCA WITCHCRAFT TODAY

aps hallucinations. alcohol has the effect of increasing precognition, as the society for psychical research records prove. another charge made against witches, the templars, the waldenses, the gnostics and many others was the 'osculum infame. this may have been a stock charge against anyone the clerics disliked, and seems to have been used on the principle that any stick is good enough to beat a dog with. it was first used against all the various sects of heretics, then against the knights templar. witches do not kiss the devil's posterior, first because they never kiss anyone's posterior and, secondly, because the devil is never there for anyone to kiss. i cannot make it any clearer than that, can i? as i have said, there is no pact with the devil or with anyone else. this, i think, aros

hile i can believe that mind has much to do with it, this answer does not satisfy me. superstition is believing without evidence; science is testing a thing and only believing it when you obtain adequate proof. for this reason science is continually and quite rightly changing its views; they may often confuse cause with effect, as when an early egyptian scientist noticed that at the coming of the dog star the nile rose, and, to the great benefit of agriculture, was able to predict the annual flooding. that later on it was discerned that the dog star did not actually cause the floods, but simply rose at the time of the floods, made no difference to this. i think that thousands of years ago some medicine men found that by directing the massed power of mind they got good results in hunting. w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment proverbs on opportunity proverbs on human beings proverbs on nature proverbs on leadership more wisdom of the african world wisdom of the hindus and greeks frogs desiring a king the bat, the birds and the beasts the dog and the wolf the fox and the grapes the lion and the statue the man and his wives the two crabs hercules and the waggoner the man and the wooden god the miser the bundle of sticks the buffoon and the countryman the serpent and the file green book volume three oriental and monotheist wisdom zen koans see his buddha nature yueh holds it pai-yuns black and white the dry creek yueh-shan s lake liv

ool. it is foolish to scorn advice but more foolish to take all advice. don t throw away the dirty water until you are sure you have clean water. if you have to give advice to lovers find out what they want first and advise them to do that. the ambitious man is seldom at peace. a gentle answer quells the anger. don t go to the goat s shed if it s wool you re seeking. there s no point in keeping a dog if you are going to do your own barking. attitudes the best way to get an irishman to refuse to do something is by ordering it. bigots and begrudgers will never bid the past farewell. the man with the broken ankle is most conscious of his legs. hating a man doesn t hurt him half as much as ignoring him. all men praise their native country. initiative is praiseworthy when it succeeds, stupid wh

y experience is better than two senses learned by book. don t start to educate a nation s children until its adults are learned. a scholar s ink lasts longer than a martyr s blood. the school house bell sounds bitter in youth and sweet in age. an experienced rider doesn t change his horse in midstream. an old broom knows the dirty corners best. the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from without and see them all unite. fate if you re born to be hanged, you ll never be drowned. 258 no matter how long the day, night must fall. who s drowned in the storm is to be mourned for after the storm has calmed

rizing everything in its way. he ran unseeingly, stumbling, falling, getting up again. he did not even notice the boulder rolling up once more and coming down for the fourth time. on this last and most fearful descent, it flew through the air in a giant leap, landing right in front of him and embedding itself so deeply in the earth that only its top was visible. the ground shook itself like a wet dog coming out of a stream and flung the young man this way and that. gaunt, bruised, and shaken, he stumbled back to his village. to the medicine men he said: i have received no vision and gained no knowledge. he returned to the pit, and when dawn arrived once 264 more, he heard the voice again: stop disturbing us; go away! the same thing happened on the third morning. by this time he was faint w

e it goes well with me is my home. kanuri love is the understanding that all people are bound together in guilt and only individuals are capable of achieving personal salvation. the duty of every sensitive individual is to see to it that conditions are created in which he and others like him can become the majority. lewis nixon. no friendship, except after enmity. egypt whoever loves thee, even a dog, thou wilt also love. tsonga it is preferable to change the world on the basis of love of mankind. but if that quality be too rare, then commonsense seems to be the next best thing. bessie head make friends when you no need them. jamaica he who pulls a branch brings the leaves with it. ila there s a time when you have to explain to your children why they re 266 born, and it s a marvelous thing

bird. luckily at the last moment, peace was made, and no battle took place, so the bat came to the birds and wished to join in the rejoicings, but they all turned against him and he had to fly away. he then went to the beasts, but had soon to beat a retreat, or else they would have torn him to pieces. ah, said the bat, i see now that he that is neither one thing nor the other has no friends. the dog and the wolf a gaunt wolf was almost dead with hunger when he happened to meet a house-dog who was passing by. ah, cousin, said the dog, i knew how it would be; your irregular life will soon be the ruin of you. why do you not work steadily as i do, and get your food regularly given to you? 268 i would have no objection, said the wolf, if i could only get a place. i will easily arrange that for

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

egaera. three graces: euphrosyne, aglaia, thalia, says hesiod. three judges: of hades: minos, aeacus, rhadamanthus. three horae: hesiod says they were eunomia (order, dike (justice, eirene (peace. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jupiter s thunder is triformis. hecate is always called triple. neptune s spear is trident and so has siva the trisula. pluto s dog cerberus had 3 heads. there were three founders of the roman empire: romulus, b.c. 753, camillus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the third turns the carcass to d

e home of the giants and the third into nifleheim, the region of the unknown. the three norns (fates) attend to the root in asgard. they were urda--the past; verdandi- the present; and skulda--the future. the talmuds are crowded with quaint conceits concerning the triad and many are very curious. the ancient hebrews said there are three night watches, in the first the ass brays, in the second the dog barks, in the third the mother suckles her infant and converses with her husband. he who three times daily repeats the 114th psalm is sure of future happiness. three precious gifts were given to the jews; the law of moses, the land of israel, and paradise. in three sorts of dream there is truth. the last dream of the morning, the dream which is also dreamed by a neighbor and a dream twice repe

o a swathed mummy, the internal organs of the chest and abdomen were removed and preserved in 4 jars, often called the canopic jars; they were dedicated to the 4 genii of the cardinal points, who were at times called the children of horus. the jar of amset, amesheth or mestha, the south, was man-shaped, and in it were put the stomach and large intestines; in the jar of hapi, or ahephi, the north, dog-headed, were the small intestines; in the jar of tuamutef or toumathpath, the east, jackal-headed, were the heart and lungs, and in the jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. these vases appear in tombs of the 18th dynasty; and remained in use until the 26th dynasty; according to e. a. wallis budge. 57. numbers--th eir occu lt power an d mys tic v

is one-sixtieth of hell; honey one-sixtieth of manna; the sabbath one-sixtieth of the sabbath hereafter; sleep of death; and a dream one-sixtieth of prophecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the cherubic ark; the shekinah; the holy spirit, and the urim and thummim. talmud, yoma, 21. 2. rabies in the dog has 5 symptoms; its mouth gapes; it drops spittle; its ears hang down; it carries its tail between it legs, and it keeps to the side of any path. yoma, 83. 2. for su

adder, with vowel symbols, thus--moon (a, mercury (e, venus (ee, sun (i, mars (o, jupiter (u) and saturn (oo. these symbols were used in mystical knowledge, as an inscription at the temple of apollo at delphi shows, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott where e i meant the sun and its nearest planet, i.e, sun and mercury; and mercury was often represented as a dog, following a sun man. the oracle of claros (macrobius, saturnalia, i. 18) said that ia (the gnostic deity) was the sun and the first and last of the planetary set, hence the 7 concentric spheres. duncan assigns these minerals and animals to the 7 heavenly bodies known to the ancient world and are as follows: table of planets, aniiimals and metals planet animal metal moon bull silver mercury se

re, thus: 5x5=25 and 5x25=125 6x6=36 and 6x36=216 10x10=100 and 10x100=1000 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott an old periphrasis mentioned by shakespeare is, i d set my ten commandments in your face, meaning the finger nails for scratching. see 2 henry vi. i.3. the mahometans say that ten animals were admitted to paradise and are as follows: 1. kratim, the dog of the seven sleepers. 2. ass of balaam. 3. ant of solomon. 4. whale of jonah. 5. the calf (not ram) offered to jehovah by abraham instead of isaac, his son. 6. the ox of moses. 7. the camel of the prophet salech. 8. the cuckoo of belkis. 9. the ram of ishmael. 10. al borek, the animal which conveyed mahomet. 95. we find 10 generations from adam to noah, 10 from shem to abraham. the 10 spiritu

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

is states the offices of the angelic group of the round tablet for the first section or small tablet. the top line of zdi (pronounced zode) are the names of the angelic choir who administer joy. the next line of ioa is the "angelic choir who are with us, when called, and fill us with their power" the third line is rzm "those who praise" the second section of the tablet has ias as "those of power" dog is the "choir of motion" while rrv is the choir of "those who administer" the third section has sof as "those who give grief" aes as "those who sow discord" and idr as "those who create chaos" it is noted in the dee manuscripts that two meanings are applied to this section, possibly due to an error of kelley's, and that the above offices are rectified ones, which brings the main theme of the s

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

en gods, or at least continued to invoke the latter in particular cases in which they 1 old norse sagas and songs have remarkable passages in winch the gods' are coarsely derided. a good deal in lokasenna and harbard's song may pass for rough joking -which still leaves the holiest things unshaken (see suppl. but faith has certainly grown fainter, when a daring poet can compare osinn and freyja to dogs (fornm. sog. 2, 207. islend. sog. 1, 11. ed. nov. 372. nialss. igo: when another calls the gods rangeyg (squint-eyed, unfair) and rokindusta (fornm. sog. 2, 154. when we come to freyr, i shall quote a story manifestly tending to lessen the reverence for him; but here is a passage from oswald 2913 'din got der ist ein junger tor (fool, ich wil glouben an den alten' if we had a list of old and

m. sog. 2, 207. islend. sog. 1, 11. ed. nov. 372. nialss. igo: when another calls the gods rangeyg (squint-eyed, unfair) and rokindusta (fornm. sog. 2, 154. when we come to freyr, i shall quote a story manifestly tending to lessen the reverence for him; but here is a passage from oswald 2913 'din got der ist ein junger tor (fool, ich wil glouben an den alten' if we had a list of old and favourite dogs'-names, i believe we should find that the designations of several deities were bestowed upon the brute by way of degradation. vilk. saga, cap. 230. 235, has handed down tlwr (butcf. ed. nov, cap. 263) and paron, one being the o.n, the other the slav name in the slovak form parom= perun ch. viii. with the saxon herdsmen or hunters thunar was doubtless in nse for dogs, as perhaps donner is to t

saga (nmct ok hross) the norse. a letter to saint boniface (epist. 82, wiirdtw) speaks of ungodly priests' qui tauros et liircos diis paganorum immolabant' and one from gregory the great ad mellitum (epist. 10, 76 and in beda's hist. eccl. 1, 30) affirms of the angles: hovcs solent in sacrificio daemonum multos occidere^ with sigiirt5r servants and hawks are burnt, ssem. 225; elsewhere horses and dogs as well, conf. ra. 344. asvitiis, morbo consumptus, cum caneetequo terreno mandatur antro; saxo gram. p. 91, who misinterprets, as though the dead man fed upon them: nee contentus equi vel canis esu, p. 92' pro accipitribus' means, that in default of hawks, cocks were used. some have taken it, as though dogs and cocks were sacrificed to deified birds of prey. but the' pro' is immistakable^ co

he-goat among the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for xov. is expressly twtmones. the common man at his yearly slaughtering gets up a feast, and sends meat and sausages to his neighbours (conf. maiichli, stal

ptuaginta duo vidisse. ceterum naeniae, quae in ejusmodi ritibus libatoriis fieri solent, multiplices sunt et inhonestae, ideoque melius reticendae. the number nine is prominent in this swedish sacrificial feast, exactly as in the danish; but here also all is conceived in the spirit of legend. first, the heads of victims seem the essential thing again, as among the franks and langobards; then the dogs come in support of those hlethra* hounds and hawks' but at the same time remind us of the old judicial custom of hanging up wolves or dogs by the side of criminals (ra. 685-6. that only the viale sex of every living creature is here to be sacrificed, is in sti"ilcing accord with an episode in the eeinardus, which was composed less than a century after adam, and in its groundwork might well be

incr one of every species (and even agathias's kol awa arra /xvpia does not come up to that, it would be such a stupendous affair, that its actual execution could never have been conceivable; it can only have existed in popular tradition. it is something like the old mirror of saxony and that of swabia assuring us that every living creature present at a deed of rapine, whether oxen, horses, cats, dogs, fowls, geese, swine or men, had to be beheaded, as well as the actual delinquent (in real fact, only when they were his property) f or like the edda relating how oaths were exacted of all animals and plants, and all beings were required to weep. the creatures belonging to a man, his domestic animals, have to suffer with him in case of cremation, sacrifice or punishment. next to the kind, str

4 7 INITIATION CEREMONY

ing the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over c

the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the

ABRAMELIN3

b squares taken from a square of d g squares. sagrir, hebrew sgrir, a most vehement rain and tempest. no. e. a square of c f squares. hamag, perhaps from hebrew, mok, to compress. or crush, or press. the sacred magick 147 the ninth chapter. o transform animals into men, and men into animals; etc( b) to transform men into asses( c) into stags or deer( d) into elephants( e) into wild boars( f) into dogs( g) into wolves( h) animals into stones (1) i e m i m e i e r i o n t e m i r t i n m i o t i t o i m n i t r i m e t n o i r e i e m i m e i a i a c i l a i s i o r e l a i e r i r a c o r i l o n i r i l e i a l r r o i s i a l a n a i a (2 (5) k a l t e p h a p i e r i p l i l m o r e t e m u m e t e r o m l i l p i e r i p a h p e t l a k b e d a s e k e d a s e k b e d a s e r a m a si (

such an enterprise cannot succeed without the loss of thine own soul. then it is by the virtue of that god who hath submitted them under thy feet, that thou shalt command them, as will be precisely ordained unto thee by thy holy angel. donec ponam inimicos tuos scabellum pedum tuorum. until i shall make thy foes thy footstool. also do not familiarise thyself with them; for they be not little pet dogs. adopt a serious tone and an air of authority, make them obey thee, and be well ware of accepting the least offer which they shall make unto thee of themselves; and treat them as their master, also without occasion thou shalt never molest them, and order them to execute thy commands from point to point without adding or diminishing in any way imaginable. and when thou canst employ inferior sp

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

planation 'love is the law, love under will' 8. however, the point is that it is no use discussing the results of yoga, whether that yoga be the type recommended by lao- tze, or patanjali, or st. ignatius loyola, because for our first postulate we have: that these subjects are incapable of discussion. to argue about them only causes us to fall into the pit of because, and there to perish with the dogs of reason. the only use, therefore, of describing our experiences is to enable students to get some sort of idea of the sort of thing that is going to happen to them when they attain success in the practices of yoga. we have david saying in the psalms 'i hate thoughts, but thy law do i love' we have st. paul saying 'the carnal mind is enmity against god' one might almost say that the essence

ALEISTER CROWLEY ACROSS THE GULF

of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey, passing the shrines of many great and terrible of the lords of khem, and saluting them. last, she assumes the very self of the goddess; and if this be duly done, the veil glittereth resp

tears and kisses sought to wake her into life once more. but the veil flamed not again; only a mist gathered about it and filled the temple, and hid all things from my eyes. now then came istarah my favourite back with the ring and the message; and thinking that she brought bad news, i slit her lamb s-throat with the magic sickle, and her asp s-tongue i tore out with my hands, and threw it to the dogs and jackals. herein i erred sorely, for her news was good. having reflected thereon, i perceived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it i

burnt away his secret parts, saying "be thou put to shame, who hast blasphemed the holy one, the bride of osiris" after that, he took a young jackal and gave it to eat at his liver, saying "let the beasts that devour carrion devour the liver that lifted itself up toe blaspheme the holy one, the bride of osiris" with that the wretch died,and they exposed his body in the ditch of the city, and the dogs devoured it. now all this while had my lady dallied amorously with me, making such sweet moan of love as never was, yet her face fixed upon his eyes who loved her, and there glared in hell s torment, the body ever striving against the soul which should exceed. and, as i judge, but the favour of set the soul gat mastery therein. also, though i write it now, coldly, these many thousand years af

, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so deep, still stirred the cool delight of the knowledge that i had won the hand for which i played, that i was high priest of osiris in thebai. but in the morning we rose and loathed each other, our mouths awry, our tongues hanging loose from their corners like thirsty dogs, our eyes blinking in agony from the torture of daylight, our limbs sticky with stale sweat. therefore we rose and saluted each other in the dignity of our high offices; and we departed one from the other, and purified ourselves. then i went unto the ceremony of osiris, and for the last time the shameful farce was played. but in my heart i vowed secretly to cleanse the temple of its chicanery

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat, remember to pour honey thereupon, for it is pleasing to the goddess whom no one worshippeth, who wanders by night through the streets amid the howling of the dogs and the wailing of the infants, for in her time a great temple was built unto her and sacrifices of infants made that she might save the city from the enemies who dwelt without. and the number of infants thus slain is countless and unknowable. and she did save that city, but it was taken soon thereafter when the people no more offered up their children. and when the people made to offer again

them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the watcher. do not touch it until you want it to depart, for it will depart at a touch and leave thee unprotected for the remainder of the rite, and a

ALEISTER CROWLEY BOOK OF THE LAW

the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg]

ALEISTER CROWLEY LIBER 777

en hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, with an apple or pomegranate tall, fair, large man, with him a woman holding a large black oil jar 22 a dark man, in his right hand a spear and laurel branch and in his left a book a man, dark, yet delicious of countenance 24 a man with a lance in his right hand, in his left a human head a man riding a camel, w

umes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gax

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ne abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do 430 this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the day of be

ALEISTER CROWLEY MAGICK WITHOUT TEARS

and leaves us with an indeterminate but finite number of utter variety. that is: 00 can only be interpreted as "the universe that we know" r. so much for one demonstration. some people have found fault with magic without tears get any book for free on: www.abika.com 75 the algebra; but the logical equivalent is precisely parallel. suppose i wish to describe my study in one respect: i can say "no dogs are in my study" or "dogs are not in my study" i can make a little diagram: d is the world of dogs; s is my study. here it is: the squares are quite separate. the whole world outside the square d is the world of no dogs: outside the square s, the world of no-study.24 but suppose now that i want to make the zero absolute, like our 00, i must say "no dogs are not in my study" or "there is no ab

blame me if you don't get a mandrake with the very first thrust! but most certainly i shall say nothing here. yes, indeed, nothing was ever more sternly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason (v. 27) the pit is of course the abyss: see the vision and the voice, xth aethyr. a very sticky- or rather, unstuck! finish; so 'ware hawk! to business! fascination no! invisibility, is obviously penny plain s.a. this is notably an affair of the subconscious; it often masters open dislike and distaste; it never yields to reason. it destroys all sense of values. its origin is usually

s" likely enough; it's time we touched on that. in certain types of animal there appears, if tradition have any weight, to be a curious quality of- sympathy? i doubt if that be the word, but can think of none better- which enables them to assume at times the human form. no. 1- and the rest are also rans- is the seal. there is a whole body of literature about this. then come wolves, hyaenas, large dogs of the hunting type; occasionally leopards. tales of cats and serpents are usually the other way round; it is the human (nearly always female) that assumes these shapes by witchcraft. but in ancient egypt they literally doted on this sort of thing. the papyri are full of formulas for operating such transmutations. but i think that this was mostly to afford some relaxation for the spirit of th

in hypotheses of why this should have been the case. a little over four years later- in the meantime we had met and worked at magick together- we resumed these experiments in a somewhat different form. the success was much greater; but though i could move her, and even any objects which she was touching, i could make no impression on inanimate objects at a distance from her. the behaviour of her dogs, and of her cat, was very curious and interesting. strangest of all, there appeared those "kinks in time" which profane science is just beginning to discuss. example: on one occasion our records of an "interview" agreed with quite extraordinary precision; but, on comparing notes, it was found that owing to some stupid miscalculation of mine, it was all over in hong kong some hours before i ha

camp, the city wall; the "gens" the clan, the tribe, the "patrie" to be outside means danger from cold, hunger and thirst, raiding parties, highway robbers, bears, wolves, and tigers. to go out was to take a risk; and, your labour and courage being assets to your kinsmen, you were also a bad man; in fact, a "bounder" or "outsider "debauch" is simply "to go out of doors" st. john says "without are dogs and sorcerers and whoremongers and adulterers and idolaters and- so on. we of thelema challenge all this briskly "the word of sin is restriction (al i, 41. our formula, roughly speaking, is to go out and grab what we want. we do this so thoroughly that we grow thereby, extending our conception of "i" by including each new accretion instead magic without tears get any book for free on: www.abi

, that literacy is no test of education. for ignorance of life, the don class leaves all others at the post; and it is these monkish and monkeyish recluses, with their hideous clatter and cackle "the tittering, thin-bearded, epicene "dwarf, fringed with fear" the obscene vole, dweller by and in backwaters that has foisted upon us the grotesque and poisonous superstition that wisdom abides only in dogs-eared, worm-eaten, muleinspired long-forgotten as misbegotten folios. i like the story- it is a true tale- of the old jew millionaire who bought up the annual waste of the pennsylvania railroad- a matter of three million dollars. he called with his cheque very neatly made out- and signed it by making his mark! the railroad man was naturally falbbergasted, and could not help exclaiming "yet yo

ALEISTER CROWLEY TAO TEH KING

s, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostitute vomiting. one should say only things strictly necessary) 4. they should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. 5. there should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffic with it. 86 chapter lxxxi the shewing-forth of simplicity. 1. true speech is not elegant; elaborate speech is not truth. those who know do not argue; the argumentative are without knowledge. those who have assimilated are not learned; those who are gross with learning have not assimilated. 2. the wise man doth n

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

affirmation in several of his works. harem oriented species, including seals, sheep, cows. have a puritanical prig at the top of the pecking order. pack and colony animals, such as wolves and meercats, often allow sex between only two individuals in the pack. at least it's not as bad as the parish priest who denounced homosexuality with the observation that it did not occur in animals, including dogs! however, to the mind of law there is an order of going; and a machine is more beautiful, save to the small boy, when it works than when it smashes. now the machine of matter-motion is an explosive machine, with pyrotechnic effects; but these are only incidentals. laws against adultery are based upon the idea that woman is a chattel, so that to make love to a married woman is to deprive the h

ymbolism "when, where, and with whom ye will" the phrase "with whom" has been practically covered by the comment on "as ye will. one need no more than distinguish that the earlier phrase permits all manner of acts, the latter all possible partners. there would have been no furies for oedipus, no disaster for othello, romeo, pericles of tyre, laon and cythna, if it were only agreed to let sleeping dogs lie, and mind one's own business. in real life, we have seen in our own times oscar wilde, sir charles dilke, parnell, canon aitken and countless others, many of them engaged in first-rate work for the world, all wasted because the mob must make believe to be "moral. this phrase abolishes the eleventh commandment, not to be found out, by authorizing incest, adultery, and paederasty, which eve

essor, and to fear truth as once jehovah did the serpent. al ii,25 "ye are against the people, o my chosen" the old comment 25. the cant of democracy condemned. it is useless to pretend that men are equal; facts are against it. and we are not going to stay, dull and contented as oxen, in the ruck of humanity. the new comment by 'the people' is meant that canting, whining, servile breed of whipped dogs which refuses to admit its deity. the mob is always afraid for its bread and butter- when its tyrants let it have any butter- and now and then the bread has 60% substitutes of cattle-fodder (beast-food, even the new york times of november 13, 1918, e.v. has it) so, being afraid, it dare not strike. and when the trouble begins, we aristocrats of freedom, from the castle or the cottage, the tow

enom is shot forth. this awakes the earth to rapture; not until then does union occur. for, in working on the planes of manifestation, the elements must be consecrated and made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on the ether. the new comment humanity errs terribly when it gets 'education, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the gre

priest. a bushman never has a nervous breakdown (see cap.i,v.31. when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures, and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must do it well; or we may have awakened some sleeping dogs, and set them on defenceless areas. initiation stirs up the mud. it creates unstable equilibrium. it exposes our elements to unfamiliar conditions. the france of louis xvi had to pass through the terror before napoleon could teach it to find itself. similarly, any error in reaching the realization of hadit may abandon the aspirant to the ambitions of every frenzied faction of his character, t

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

ALEISTER CROWLEY THE SWORD OF SONG

ne guide? how far the buddha had he reverenced the vedas with blind faith? or how far can we proceed even from partial truth, unless a perfectly open mind be kept regarding it, aware that some new phenomenon may possibly overthrow our most fundamental hypotheses! give me a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendid is it to read the grand words uttered more than two thousand years ago: therefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as lamp. hold fast as a refugee to the truth. look not for refuge to any one besides yourselves (mahaparanibbana sutta, ii. 33) and

ALEISTER CROWLEY EQ I 1

ion of the unknown, who art throned as a sphinx between the hidden mysteries of earth and air, give me of the fruit of the tree of life that i may eat thereof, so that mine eyes shall be opened, and i may become as a god in understanding, and live for ever" and when i had finished speaking she wept bitterly and answered me saying "verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may tear him in pieces. also, if the king seek shelter in the hut of the pauper the louse taketh refuge in his hair, and heedeth not his crown nor his cap of ermine and gold. now, thou, o wise man who art so foolish, askest for understanding; yet how shall it be given unto him who asketh for it, for in the giving it it ceaseth to be, and he who asketh of me is

thy people will cast thee out and take away thy crown. yet there is hope for the beggar and the king, and the balances which sway shall be adjusted, and the sun shall drink up the clouds, and the clouds shall swallow the sun, and there shall be neither darkness nor light. pledge thy pride and it will become but the habitations of vermin, pledge thy humility and thou shalt be cast out naked to the dogs" then when she had finished speaking she bared her breast to me, and it was as the colour of the vault of heaven at the rising of the sun; and she took me in her arms and did caress me, and her tongue of fire crept around and about me as the hand of a sly maid. then i drank in the breath of her lips, and it filled me as with the spirit of dreams and of slumber, so that i doubted that the star

ALEISTER CROWLEY EQ I 5

he brain of the seer, as if by touch. it is not certain whether the millstones and the sword-strokes that rained upon him were not these very sounds and ideas) the cry of the 24th aethyr, which is called nia an angel comes forward into the stone like a warrior clad in chain-armour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, elephants, and many other wild beasts. he stretches forth his arms to heaven and cries; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder t

ngth and stability are turned to the use of flight. for though my wings are of fine gold, yet my heart is the heart of a scorpion. glory unto thee, who being born in a stable didst make thee mirth of the filth thereof, who didst suck in iniquity from the breast of thy mother the harlot; who didst flood with iniquity the bodies of thy concubines. thou didst lie in the filth of the streets with the dogs; thou wast tumbled and shameless and wanton in a place where four roads meet. there wast thou defiled, and there wast thou slain, and there wast thou left to rot. the charred stake was thrust through thy bowels, and thy parts were cut off and thrust into thy mouth for derision. all my unity is dissolved; i live in the tips of my feathers. that which i think to be myself is but infinite number

ALEISTER CROWLEY EQUINOX EQ I 1 2

xtracts and solid extracts were prepared according to the u.s.p. and were tested upon animals for physiological activity. the method of assay, which has previously been called to the attention of this society, is that which one of us (houghton) devised and has employed for the past twelve years. this method consists essentially in the careful observation of the physiological effects produced upon dogs from the internal administration of the preparation of the drug under test. it is necessary in selecting the test animals to pick out those that are easily susceptible to the action of the cannabis, since dogs as well as human beings vary considerably in their reaction to the drug. also, preliminary tests should be made upon the animals before they are finally selected for test purposes, in o

e strength, the test dose is diminished accordingly. from the dose of the unknown selected as producing the same action as the test dose of the standard, the amount of dilution or concentration necessary is determined. the degree of accuracy with which the test is carried out will depend largely upon the experience of the observer and the care he exercises. another point to be noted in the use of dogs for standardising cannabis is that, although they never appear to lose their susceptibility, the same dogs cannot be used indefinitely for accurate testing. after a time they become so accustomed to the effects of the drug they refuse to stand on their feet, and so do not show the typical inco-ordination which is its most characteristic and constant action. previous to the adoption of the phy

enced clinicians, and from eight of these men, who are all large users of the drug, we have received reports which state that they are unable to determine any therapeutic difference between the cannabis americana and the cannabis indica. conclusions 1. the method, outlined in the paper, for determining the physiological activity of cannabis sativa by internal administration to especially selected dogs, has been found reliable when the standard dose of extract 0.01 gramme per kilo body weight, is tested on animals, the effects being noted by an experienced observe in comparison with the effects of the same quantity of a standard preparation. 2. cannabis sativa, when grown in various localities of the united states and mexico, is found to be fully as active as the best imported indian-grown

ylph; and one's guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a ma

a minute, 1800 times an hour, 43,200 times a day. to say it a million times would take longer than mrs. glyn's heroine did to conceive. yet i will get the result if i have to say it a hundred and eleven million times. but oh! fertilise my akasic egg today! this remark, one should notice, is truly characteristic of the man john st. john. i see how funny it is; but i'm quite serious withal. ye dull dogs! 28 [the "akasic egg" is the sphere of the personality of man. a theosophic term. ed. 3.55. n.b. mantras might with advantage be palindromes. 3.56. i try to construct a magic square from the mantra. no good. but the mantra is going much better, quite mechanically and "without attachment""i.e. without conscious ulterior design."art for art's sake" as it were) 4.10. i drink a "citron press 4.2

ALEISTER CROWLEY EQUINOX EQ I 2 2

rs_ qabalah water tree of of nine tablet life in chambers of water tarot_ diagram 37. arrangement of the temple for the 29th path in the 4= 7 ritual. after which he explains to him the eighteenth key of the tarot. it represents the moon in its increase in the side of gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or

ALEISTER CROWLEY EQUINOX EQ I 2

odies, being intermediate links existing to connect the father with matter, rendering apparent the images of unapparent natures, and inscribing the unapparent in the apparent frame of the world "there are certain irrational demons (mindless elementals, which derive their subsistence from the aerial rulers; where- fore the oracle saith, being the charioteer of the aerial, terres- trial and aquatic dogs "the aquatic when applied to divine natures signifies a government inseparable from water, and hence the oracle calls the aquatic gods, water walkers "there are certain water elementals whom orpheus calls nereides, dwelling in the more elevated exhalations of water, such as appear in damp, cloudy air, whose bodies are sometimes seen (as zoroaster taught) by more acute eyes, especially in pers

ALEISTER CROWLEY EQUINOX EQ I 3 3

rect. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a mass of ill-digested and imperfectly understood pseudo-science; yet it ends finely_ our task is to learn "how to love_ and we refer the reader to mrs. synge's other books. chapter vi. is more about james. we love our william dearly, but we hate to see dogs trotting about with his burst waistcoat-buttons in their mouths. but the clouds life. we get ibsen, and browning, and blake; and end on the right note. oh that mrs. synge would come and take up serious occultism seriously; leave vague theorising and loose assertion, and her "larger whole" for our "narrow way" christobel wharton. the tragic life-history of the man william shakespeare. by frank

ALEISTER CROWLEY EQUINOX EQ I 4 2

with it? really, father- ossory. i have everything to do with it. the fact is, my child- here! i'll make a clean breast of it. i've been gambling, and things have gone wrong. only temporarily, of course, you understand. only temporarily. but- oh, if i had only kept out of fidos! euphemia. is it a dog["whistles] here, fido, fido! trust, doogie, trust! 228 ossory. that's it! they won't trust, those dogs! to put it short["a "spasm of agony crosses his face- good lord alive "i'm" short! if i can't find a couple of hundred thousand before the twelfth i'll be hammered. euphemia. and so? ossory. very decent young fellow, little delhomme. i can borrow half a million from him if i want it; but i don't care to unless- unless things- unless you- euphemia. i'm the goods, am i? you old bear! ossory. i

ALEISTER CROWLEY EQUINOX EQ I 6

e abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the day of be-wit

nt and cross! if the one is a bargain, the other's a loss. 71 who would be found on the ground of mahound a recreant knight, and a renegade boaster? better we each leave our bones here to bleach and be saved, than go burn with the paynim impostor! for the infidel swine lack our spirit divine; there crazy old prophet prohibits them wine! drink, every knight! god and my right! we'll drive the black dogs to their kennels to-night! sir james. peace to thy ribaldry! here comes the preceptor. to saddle! jocelyn. why cannot he ride with us, as a good knight and gay? sir james. who poises in his mind the destinies of christendom needs not in his ear thy fool's prattle, or thy fool's face at his elbow. though he have seen but five-and-twenty summers he is wiser than many a greybeard! see, even afar

ad! come back with tidings! tell me, sliman is safe. ah! there sounds the horn of truce. the child. my father is the grand master of the temple, and he will come and cut all your heads off. laylah["goes down to her. thou preposterous little curd of sour milk! thy father is dead! i saw the banner of the temple snap like a dry twig. my brave son sliman cut it at a single blow. he will whip home the dogs, your friends, and you shall be his toy to play with and break and make sport of. he will twist your skinny arm- so["she catches the child's wrist, twists it, and makes her scream" spindle-legged little spider "the child bites her wrist] venomous as a scorpion! the child. my father's crest is a scorpion. laylah. no! no! it cannot be. i am mad. i hear a strange thing. now i know what i saw in

son of my love! one sole jewel of the world wert thou. and the accursed scorpion has betrayed me. oh, let me from this hour throw off all womanhood, all kindness, all compassion- all but my love that has made my heart a hell. from this hell spring forth fiery scorpions- eunuchs! girls! let us be men! take swords! take spears! truce or no truce, night or no night, out to the field. let us slay the dogs as they lie. god, hear me! make me mightier than semiramis! hate and revenge! battle and death! to arms! to arms! out into the night "during this speech the eunuchs, girls, and slaves, catching her madness, have all armed themselves from the trophies on the wall. they troop out, running and jostling" laylah "turns to the name of god above the throne, and waving her sabre, cries] hear me, hear

ALEX SANDERS THE KING OF THE WITCHES

tyrs. no witch was killed that night but many were scourged with real whips, and some sent out so much of their vital life-force into their familiars that they subsequently died. that week dense mists and fogs obscured the english ch;ume;l; the 126 invasion 'was called off. we believe it was due to witthcraft. q: you speak offamiliars. in old witch trials it was said that they were in.the form of dogs and cats. what ate they really? a: familiar is our term for a concentration of power, drawn from the godhead or the central reservoir of power, and sent to do our will. to an experienced witch, a familiar looks like. a ball or cone of fire. it is invisible to nonwitches. q: do politics play any part in witchcraft? a: none whatever. i have no political bias; i never vote. by nature i am a roya

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

response of the instinctive nature of the animal to the mental atmosphere of the human being, or beings, with which it is surrounded. 2. the outgoing love and interest of the people to which the animal is attached by the bonds of affection or of service. 3. the ray impulses which are active at any time. these are, amongst others: a. the ray of the animal itself. elephants are upon the first ray; dogs are expressions of the second ray; the cat is a third ray life manifestation, and the horse is sixth ray. animals upon other rays are not yet ready for individualisation*(1) b. the ray of the particular person or persons with whom the animal is associated. c. the ray or rays of a particular periodic cycle. i could give you the techniques with which the guardians of the races and kingdoms work

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

life (and of these the animal was at that time the most sensitive, produced the emergence of a new form, that of infant humanity. it was the reaction of that kingdom, as expressed through its indwelling life, the animal being (who is the informing life of that kingdom in nature, which produced individualisation in the more advanced animal-man of the time. the statements found in occult books that dogs and other animals responded to the divine impulse through an activity of the will or of love, may be symbolic in nature, but are not correct literally, as so many devout occult students may think. such specific forms of life did not exist in those far off times, particularly upon the moon chain. the consideration of species and of types may not be permitted; it is futile and a waste of time

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

he planetary life 1. telepathic relationship is set up. this, my brother, has ever existed between members of the human family and, as previously explained, is of two kinds: solar plexus telepathy, instinctual, uncontrolled, widely prevalent and allied to many of the surprising activities of forms of life other than the human, i. e, the instinct of the homing pigeon or the method whereby cats and dogs and horses will find their homes over immense distances. the telepathic interplay between a mother and her children is instinctual and seated in the animal nature. mental telepathy is now being recognised and studied. this is the activity and rapport established from mind to mind; it also includes the telepathic response to current thoughtforms and thought conditions in the world today. inter

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ilure to get excited when i thought he should, has saved me constantly from myself. it is not an easy thing to run an esoteric school. it is far from easy to take the responsibility to teach people true meditation. it is difficult to tread the narrow, razor-edged path which leads between the higher psychism, or spiritual perception, and the lower psychism which many people share with the cats and dogs. it is not easy to discriminate between a psychic hunch and an intuitive perception and then, also, take hold of peoples' lives spiritually, when they voluntarily put themselves into your hands for training, and give them what is needed. none of this would have been possible for me to the extent it has been had it not been for the wonderful help given by the workers at headquarters and the st

ALICE BAILEY THE LABOURS OF HERCULES

s to sit and listen to "voices, he becomes astrally clairvoyant or clairaudient, and adds to the confusion of the physical plane and his own particular environment, the still greater confusion of the psychic plane, and so falls into the snares and pitfalls of astralism. he becomes negative, because he is all the time trying to hear or see that which is not physical. because we share with cats and dogs the capacity to be clairvoyant and clairaudient, in due time we shall surely see or hear, if not in truth, yet through the power of that creative faculty which we all possess, a creative imagination. but in some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he

ANATHEMA OF ZOS

the event. know my purpose: to be a stranger unto myself, the enemy of truth. uncertain of what ye believe, belike ye half-desire? but believe ye this, serving your dialectics: subscribing only to self-love, the outcroppings of my hatred now speak. further, to ventilate my own health, i scoff at your puerile dignitaries' absurd moral clothes and ovine faith in a fortuitous and gluttonous future! dogs, devouring your own vomit! cursed are ye all! throwbacks, adulterers, sycophants, corpse devourers, pilferers and medicine swallowers! think ye heaven is an infirmary? ye know not pleasure. in your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to

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

chapters of pudri marpo s heart tantra 1.11 chapter 1: introduction 1.12 chapter 2: lineage 1.13 chapter 3: ritual materials and preparation 1.14 chapter 4: mantra 1.15 chapter 5: characteristics and stages of approach and accomplishment 1.16 chapter 6: essential view and conduct 1.17 chapter 7: transmission 1.2 colophon 2. part ii: accompanying s.dhanas 2.1. preliminaries 2.11. sending forth the dogs of the seven might demon attendants 2.12. drawing the circle of protection 2.2. the great violence demon accomplishment cycle based on the outer propitiations 2.21. a. introduction: the four stages b. first stage [summon] by means of the outer offerings 2.22. second stage [summon] by means of the inner cane whip 2.23. third stage [summon] by means of secret life stone and life wheel 2.24. a

the might demon butcher, the razored one. colophon (312.2-312.3) thus ends the conceptualization of the might demon lineage of the king of the violence demons, tsiu mar,424 and the seven emanating riders. samaya. rgya rgya rgya. this was revealed from a treasure [text] by the venerable ngari pa.chen. may it be virtuous! part ii: accompanying s.dhanas (312.3-332) a. preliminaries sending forth the dogs of the seven might demon attendants (312.3-314.3) thus called "sending forth the dogs of the seven might demon attendant riders" bhyo! the bitch dungdok tselmikma425 sends forth from the mouth the poison vapor of the planets. she quickly notices the scent of human flesh and blood. she who catches the life-breath of the enemy at dawn drinks by gulping the life-breath426 of the enemy. she who i

hus called "the accomplishment cycle based on the outer propitiations to the great violence demons" samaya..kin.-script. homage to glorious tamdrin! the violence demons, the seven emanating riders, give as offerings the forms of their own essential life-energies. by means of the outer propitiations, the vow-holders assemble like clouds; by means of the inner cane whip, the vow-holders follow like dogs; by means of the secret life stone and life wheel, the vow-holders are lured like children; and by means of the ultimate red spear lasso, enemies and hindering demons are completely struck down; and those are the four scrolls. these are the profound sections of the heart. 1b. first stage [summon] by means of the outer offerings (315.4-315.6) by means of the first propitiation offerings, pure

ne used in medicine; also considered a soul-stone for might demons. see gyatso 1998, p. 70. 167 the opening with sealing wax. fasten a whip cord of five-colored silk to the copper handle and set just that on the cushion. the invited violence demons are dissolved again and again; and having scattered the choicest portion and the offerings, when bound to become whatever, the vow-holders follow like dogs, and whatever deed with which they are entrusted, it will be completed without interruption" speaking thus, one completes the second procedure of advising one s own life-energy and heart. samaya. rgya rgya rgya. 3. third stage [summon] by means of secret life stone and life wheel (316.4-317.3 "homage to glorious tamdrin! regarding the key points of the vow-holders lured like children by means

with savage beasts together with the deer that roam carefree. i collect the ocean of tormas which bless the nectar and the ocean of the drinks of immortality nectar. i pile up the food and drink of flesh, blood, and bone like a mountain. i offer all the piles of jewels (6a) i will offer the hundred thousand various [items] of the assembly of red horses, yaks of the might demons, sheep, birds, red dogs, hawks, eagles, water fowl, otters, the hard and cubic chopping block, and garments of silk ribbon" saying this, offer the amendment materials "in the middle of the commotion of frightening clotted blood and fiery wind, the king of the violence and might demons, tsiu mar, together with the assembly of the wrathful eight classes of haughty demons, settles by means of the swift joyful nature. w

BLAVATSKY H P ANTHROPOGENESIS

souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemon. he is the argus watching over the earth, and which the latter mistakes for the sun itself. it is through the intercession of mercury that the emperor julian prayed to the occult sun every night; for, as says vossius "all the theologians agree to say that mercury and the sun are one. he wa

jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her h

s the second proposal. he is made to answer "yes. yes, i will rule and watch over thy world. there shall be, while i am king, neither cold wind nor hot wind, neither disease nor death" then ahura mazda brings him a golden ring and a poniard, the emblems of sovereignty, and under the sway of yima "three hundred winters passed away, and the earth was replenished with flocks and herds, with men, and dogs, and birds, and with red blazing fires" etc (300 winters mean 300 periods or cycles "replenished" mark well, that is to say, all this had been on it before; and thus is proven the knowledge of the doctrine about the successive destructions of the world and its life cycles. once the "300 winters" were over, ahura mazda warns yima that the earth is becoming too full, and men have nowhere to liv

BLUE EQUINOX

swer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye

gh a twopenny medium, which seem to afford even the slightest .evidence. for .survival. the result is that they all accept such rubbish as that given above (which is part reviews 289 of the official record, and seriously claim that it affords them proof of survival-of immortality! heigh, ho! this is a sad world, my children, but never sadder than when we see otherwise good intellects going to the dogs in this fashion. hodgson y. knott. the village. by ernest poole. the macmillan co. there is a dreadful wrapper by boardman robinson, but he probably needed the money. it is quite the right wrapper too. ernest poole has driven the tank of ignorance and vulgarity across the steppes of russia. mr. poole is not very deep, and he is exceptionally stagnant, with a thick green slime of new england p

like resemble the senseless flourishes of some callow student. and all this while the babu, while accepting what he imagines to be honours, such as knighthood, from england, is plotting sneakishly in the bengali manner against her. i would to god that the british would withdraw from india for six months, so that the men of india might exterminate these fatherless fish-eaters, this spawn of female dogs that, without caste even in its own slime of bastardy, asserts itself in america as a .young nation. kwaw li ya. the dance of shiva. by dr. ananda kent coomaraswamy. sunwise turn, inc. the plot thickens. there is certainly no one equal to dr. coomaraswamy for tangling up situations, perhaps not always too pleasantly. nor can one be very sure how far dr. coomaraswamy is himself responsible, fo

old of nirvana.the pure state. here is further metaphysical difficulty. one kind of nothing, by taking its pleasures sadly, becomes an altogether superior kind of nothing. it is with no hope of personal advancement that the masters teach. personal advancement has ceased to have any meaning long before one becomes a master. nor do they teach because they are such nice kind people. masters are like dogs, which .bark and bite, for .tis their nature to. we want no credit, no thanks; we are sick of you; only, we have to go on. this verse is, one must suppose, an attempt to put things into the kind of language that would be understood by beginners. compare chapter thirteen of the book of lies, where it explains how one is induced to follow the path by false pretences. compare also the story of t

BOOK OF BLACK SERPENT

n- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a black, and their form is that of a dragon- lion. 2. adimiron- whose colors are like blood mixed with water, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-faced withal. 5. tzephariron- whose colors are fiery and yellow, and their form like merciless wolves and jackals. 6. obiriron- whose colors are like clouds, and their form like grey, bloated goblins. 7. necheshethiron- whose color is like copper, and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

written in 1829, are illuminating in this regard. on observing the collective activities of "several old guinea negroes" the physician edward warren remarked that despite being "rampant christians" they also demonstrated a profound "faith in evil genii, charms, philters" and "habitually indulged in an infinitude of cabalistic rites and ceremonies, in which the gizzards of chickens, the livers of dogs, the heads of snakes and the tails of lizards played a mysterious but very conspicuous part" the significance of these african-derived practices does not become clear until we place them in the context of a developing african american christian tradition. emerging in various forms, these synthetic "christian" practices would have been familiar to african americans of various cultural position

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ent, nor me. at length by one of the emperors (the same whom i had freed, my companion, and page 27 myself, the affair was brought to this point: that first of all the principal lords should with a fitting respect be led out of the castle; others might be carried out somewhat more scornfully. these would be stripped, and caused to run out naked; the fourth should be hunted out with rods, whips or dogs. those who the day before willingly surrendered themselves, might be allowed to depart without any blame. and last of all those presumptuous ones, and they who behaved themselves so unseemly at dinner the day before, should be punished in body and life according to each man s demerit. this opinion pleased the virgin well, and obtained the upper hand. there was moreover another dinner vouchsaf

COSIMANO CHARLES ELEMENTARY PSIONICS

ote for a tax increase after you are elected? using the idiometer you will get the true information and then be able to go into the voting booth and cast your ballot knowing that you, at least, are smart enough to vote. as you can imagine this equipment lends itself to all manner of interesting possibilities. you can learn, in fascinating detail, of your brother-in-law s fantasies about sheep and dogs. in fact, it can become so fascinating that you may spend all your time eavesdropping on your neighbors and forget to mow your lawn which will explain why they are thinking nasty thoughts about you. so much for the mundane uses for the combination of machines and pendulum. you can think of more than enough uses for that so there is no need for me to go into any more detail. now we take off in

DAVID ICKE CHILDREN OF THE MATRIX

antic ridge, a fracture line that encircles the planet. this line continues for a distance of 40,000 miles.22 the mid-atlantic ridge is one of the foremost areas for earthquakes and volcanoes. four vast tectonic plates, the eurasian, african, north american, and caribbean, all meet and collide in this region making it very unstable geologically. both the azores and the canary islands (named after dogs "canine, and not canaries) were subject to widespread volcanic activity in the time period plato suggested for the end of atlantis. tachylite lava disintegrates in seawater within 15,000 years and yet it is still found on the seabed around the azores, confirming geologically recent upheavals.23 other evidence, including beach sand gathered from depths of 10,500- 18,440 feet, reveals that the

consciousness of the victim into the satanist as it is released by death from the body. these grotesque rituals are taking place all the time and there are hundreds of thousands, at least, worldwide on the main ritual days of the year. the dead bodies, or what is left of them, are disposed of via cult members who work in crematoria or are buried in secret mass graves. i have also heard of "devil dogs" that are trained to eat the remains. horrible isn't it, but if we don't face reality it is going to continue and expand. these guys are running our world for goodness sake. blood, the physical expression of the life force, is a key aspect of the rituals. anyone who drinks blood and eats flesh absorbs the energy of that person and, in the case of drinking the blood of someone still alive, it

and our physical senses are tuned to its frequency. so that is all we see. but all around us are the other frequencies or densities of infinite creation- the ones that "science" has denied exist. they are all around us on frequencies beyond the range of our physical senses. these are the frequencies that can be seen and heard by animals, like cats, when they react to apparently "empty" space, and dogs when they hear sounds far higher than we can. newborn babies also react to "empty" space until their senses are imprisoned by conditioning. these are the frequencies accessed by true psychics- the oracles of the ancient world- who can raise their vibration to tune into these unseen realms. the italian physicist giuliana conforto in her brilliant book luh, man's cosmic game (edizioni noesis, 1

DAVID ICKE THE BIGGEST SECRET

ted to a fracture line that encircles the planet (see figure3. this line continues for a distance of 40,000 miles. the mid-atlantic ridge is one ofthe foremost areas for earthquakes and volcanoes. four vast tectonic plates, theeurasian, african, north american and caribbean, all meet and collide in this regionmaking it very unstable geologically. both the azores and the canary islands (namedafter dogs canine and not canaries, were subject to widespread volcanic activity inthe time period plato suggested for the end of atlantis. tachylite lava disintegrates insea water within 15,000 years and yet it is still found on the sea bed around the azores,confirming geologically-recent upheavals.10 other evidence, including beach sandgathered from depths of 10,500-18,440 feet, reveals that the seabe

er arguments erupted betweenthe factions on the burning issue for the future of the world: was jesus part of a trinityof father, son and holy ghost? holy shit. documents were torn up and blows werestruck. if you are a christian, this is how your faith was decided. the arians lost theday and out of this mayhem and roman dictatorship came the foundation belief ofchristianity, the nicene creed. this dogs breakfast was as follows. i hope you areconcentrating, ill be asking questions later:we believe in one god, the father almighty, maker of all things, both visible and invisible;and in one lord, jesus christ, the son of god, begotten of the father, only begotten, thatis to say, of the same substance of the father, god of god and light of light, very god ofvery god, begotten, not made, being of

, is a basement area known as the pitwhere documents are shredded around the clock.5mind control survivors from this period recall mengeles spotless uniform and shinyboots which he wore during programming sessions. they remember his thick german316accent, the space between his front teeth, and the way he jabbed with his thumb.6 as inthe concentration camps of germany, he often had german shepherd dogs to frightenchildren in his programming sessions. coordinating project paperdip and thesubsequent mind control programmes in the united states were the dulles brothers,cousins to the rockefellers, both satanists, reptilians, and nazis to their core. johnfoster dulles became the us secretary of state after the war while his brother allendulles was appointed to head the new central intelligence

lines, the question should be raised as to the agenda of333clintons 1992 presidential campaign manager, james carville, and his wife, mary matalin,who was bushs campaign manager. 46another clinton-bush connection is their love of hunting mind controlled men, women,and children, in the most dangerous game. cathy describes one of her experiences atswiss villa when clinton and bush went hunting with dogs for herself, her daughter, kellyand two mind controlled toy soldiers, one of whom had italian-looking features:swiss villa appeared deserted, except for bill clinton and george bush who stood at theedge of the woods with their hunting dogs at the ready to embark on the most dangerousgame of human hunting (clinton shared bushs passion for traumatising and huntinghumans. bush and clinton were d

e with elaborate scope.the rules of the game are simple bush began, triggering me by using the same wordsthat always preceded a most dangerous game.clinton interrupted: you run. we hunt.bush continued: this will be called hunt for a virgin(clinton chuckled) and shes it. hepointed to kelly who was still in my arms. i catch you, shes mine.clinton spoke up: youll have plenty of time to play with the dogs because theyll have youpinned down while we (he slid a bullet in the chamber for emphasis..hunt down thebigger game. clinton glared at the toy soldier with the waxy face. t oy soldier was a term ioften heard referring to the mind-controlled robotic special forces young men whooperated under the new world order.the two guys ran for the woods. carrying kelly i began running, too. judging from t

youpinned down while we (he slid a bullet in the chamber for emphasis..hunt down thebigger game. clinton glared at the toy soldier with the waxy face. t oy soldier was a term ioften heard referring to the mind-controlled robotic special forces young men whooperated under the new world order.the two guys ran for the woods. carrying kelly i began running, too. judging from theclose proximity of the dogs barks, i had not gone far when they were turned lose. the fivebarking dogs caught me right away and surrounded me. kelly screamed as one snappedat her leg and i automatically slapped at its face. i was convinced that the dogs were goingto tear us up by the time bush and clinton walked into the clearing. they seemed to beengaged in a serious conversation until bush looked up and smiled.shes mi

DEMONIC BIBLE

controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spi

r caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wear thou, etc (54) murmur, or murmus. the fifty-fourth spirit is called murmur, or murmus, or murmux. he is a great duke, and an earl; and appeareth in the form of a warrior riding upon

DIABOLUS

e alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcer

DION FORTUNE PSYCHIC SELF DEFENSE

ty, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastrously abused, why should its veil ever be lifted? what answer is made to this question is a matter of temperament. some will maintain that knowledge of whatever kind cannot be without its value. other may say we had better let sleeping dogs lie. the trouble is, however, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our midst, that it is very desirable that men of goodwill should investigate the forces which men of evil will have perverted to their own ends. thes

private practice, the case of a youth in the late 'teens, one of those degenerate but intellectual and socially presentable types that not infrequently crop up in old families whose blood is too blue to be wholesome. this lad was taken as boarder in a flat which the student shared with another woman, and they soon began to be troubled with curious phenomena. about the same time every evening the dogs in a neighbouring mews began a furious outcry of barking and howling, and a few moments later the french window leading on to the verandah would open. it did not matter how often they got the locksmith to it, nor how they barricaded it, open it would come at the appointed time, and a cold draught sweep through the flat. this phenomenon took place one evening when the adept, z, was present, an

e at a certain town. i arrived at the hall in due course, and the first thing i saw was colonel y. going up the stairs! so i determined to take the bull by the horns, and immediately after the lecture i went straight to him and said "i have got a message for you "i know you have" he replied "for i have been told to expect it" it appears that he was sitting in his quarters one evening with his two dogs. they suddenly became disturbed and began to investigate something that wasn't there. he heard a voice saying distinctly to his inner ear that i should come and ask his help and that he was to give it. he was so impressed by this occurrence that he went to a mutual friend and asked her whether i was in trouble of any sort. at his request she wrote to me to enquire how i was faring, but mentio

DONALDTYSON GHOSTS

ates into the muscle and fat. i have had the experience of being embraced for prolonged periods of time by ghostly spirits. it takes a little getting used to. i enjoy it most on hot summer nights. in the wintertime, it makes me shiver and put another blanket on the bed. these astral ghosts are lonely beings, and they like to sleep in the beds of those who do not reject them, in the same way stray dogs or cats like to rub up against friendly persons. i should mention here that animals sometimes appear as ghosts. one night while lying in bed i had a litter of drowned kittens snuggle up under my armpit for warmth and go to sleep. i didn't mind, although their attempts to suckle on my armpit tickled like crazy! the poor things still had their eyes closed, they were so young. their fur was wet

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

y the news was brought to isis at coptos, whereupon she cut off a lock of hair[2] and put on mourning apparel. she then set out in deep grief to find her husband's body, and in the course of her wanderings she discovered that osiris had been united with her sister nephthys, and that anubis, the offspring of the union, had been exposed by his mother as soon as born. isis tracked him by the help of dogs, and bred him up to be her guard and attendant. soon after she learned that the chest had been carried by the sea to byblos, where it had been gently laid by the waves among the branches of a tamarisk tree( greek e?pei'khj tini, which in a very short time had grown to a magnificent size and had enclosed the chest within its trunk. the king of the country, admiring the tree, cut it down and ma

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

seen atmospheric disturbances, or the imminence of earthquakes, or volcanic eruptions. although man is destitute of such superior faculties of instinct, nevertheless these same faculties exist in the unexplored recesses of his subconsciousness (see also earthquake prediction) in the case of avalanches, the presentiments, especially attributed to horses, are still more mysterious. the deathhowl of dogs in anticipation of the death of their master or a member of the household is a well documented phenomenon. gustave geley recorded a personal experience of this in from the unconscious to the conscious (1920. supernormal perception may also work in a lower scale of life. sir william barrett suggested that the color changes of insect life to suit the environment might be due to causes of stigma

ill be? and black bear replied friday. what date will it be? was the next question, and black bear at once spelled out august 3rd. regarding the survival of animals, no definite proof is available. materialization seances in which animals are seen do not offer evidence in themselves of survival. it is the continuation of personality and memory of which proof is demanded. obviously, the barking of dogs is not sufficiently expressive for the purpose. after-death communications, however, do assert that animals also survive. nevertheless, as an interesting specula- encyclopedia of occultism& parapsychology. 5th ed. animals 57 tion, the direct voice communication given to h. dennis bradley should be registered. according to bradley, animals such as tigers and snakes, etc, go to an animal kingdo

ations, however, do assert that animals also survive. nevertheless, as an interesting specula- encyclopedia of occultism& parapsychology. 5th ed. animals 57 tion, the direct voice communication given to h. dennis bradley should be registered. according to bradley, animals such as tigers and snakes, etc, go to an animal kingdom, there to be redrawn upon for physical life on earth. animals, such as dogs and cats, that are capable of love and loyalty live with the spirits in their plane. said andrew lang, knowing cases in which phantasms of dogs have been seen and heard collectively by several persons simultaneously, i tend to agree with the tribes of north-west central queensland that dogs, like men, have khoi.have spirits. in various countries of the world, the special sensory abilities of

phins to recognize different kinds of metal plates in warships in order to lay mines beside enemy ships, rather like the story in the film day of the dolphin. in hong kong, police tested the use of rats to sniff out heroin. in britain, the royal air force devised a system of coating aircraft flight detectors( black boxes) with a special substance odorless to human beings but detectable by trained dogs, who can locate the recorders after a crash. during the vietnam war, prof. lubow successfully trained nearly one hundred dogs to find mines and booby-traps. insects were used at military establishments to detect the presence of intruders. pigeons were trained for aerial reconnaissance to identify man-made objects from natural features of the landscape; a radio direction finder would be trigge

eported by eleanor sidgwick in the proceedings, of the society for psychical research (vol. 3, p. 76, two ladies, mrs. f. and her sister, saw in the street during a thick fog numerous human forms passing by. some were tall persons who seemed to enter the body of one of the two sisters. the servant who was with the two ladies cried out in terror. in this crowd of phantoms there were men, women and dogs. the women wore high bonnets and large shawls of old fashion. their faces were livid and cadaverous. the whole phantasmal troop accompanied mrs. f. and her sister about three hundred yards. sometimes they seemed to be lit up by a kind of yellow light. when mrs. f, her sister and the servant reached their home, only one single individual of the crowd, taller than the others and hideous in appe

years. in answer to pierre de lancre who interrogated her, she stated that she first attended the sabbatic meetings of satan in winter 1609, where she was presented to the devil, who kissed her.a mark of approbation that he bestowed upon the greatest sorcerers only. she described the sabbat as a masked ball to which some came in their ordinary forms, while others joined the dance in the guise of dogs, cats, donkeys, pigs, and other animals. however, no reliance can be placed on the confessions of any victims of de lancre, as he used torture and believed that most of the 30,000 inhabitants of labourd, including the priests, were infected with witchcraft. belmez faces strange pictures that appeared on the stone hearth in the kitchen of juan pereira sanchez in the village of belmez de la mor

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

bohemia, who appeared for a considerable time and called upon several persons, who all died within eight days. the inhabitants of blow dug up the herdsman s body and fixed it in the ground with a stake driven through it. the man, even in this condition, laughed at the people that were employed about him, and told them they were very obliging to furnish him with a stick to defend himself from the dogs. the same night, he extricated himself from the stake, frightened several persons by appearing to them, and occasioned the death of many more than he had hitherto done. he was then delivered into the hands of the hangman, who put him into a cart in order to burn him outside the town. as they went along, the carcass shrieked in the most hideous manner and threw its arms and legs about as if it

arious kinds of mischief, but also the counter-charms and exorcisms that may be used against them. they likewise tell, from their own experience, the dangers to which the inquisitors were exposed, and exult in the fact that they were a class of men against whom sorcery had no power. these writers actually tell us, that the demon had tried to frighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment than all the vilest actions of which humanity is capable, we can understand in some degree the complacency with which they relate how, by

hand. animal materializations one place where animals have made a noticeable impact upon the world of paranormal research has been in claims of their manifestation in the seances of materialization mediums. there are abundant accounts of such apparitions, the strangest reports being attributed to three polish mediums: franek kluski, jan guzyk and one burgik. it was claimed that guzyk materialized dogs and other animals, and kluski, a large bird of prey, small beasts, a lion, and an apeman. the year 1919 abounded with apparent animal materializations in the kluski seances. an account in psychic science (april 1926) reads in part: the bird was photographed, and before the exposure a whirring, like the stretching of a huge bird s wings, could be heard, accompanied by slight blasts of wind, as

of those who died a violent death haunted the scene of their fatality. like the ancient mexicans (see ciupipiltin, the burmese had a great dread of the ghosts of women who died in childbirth. the kachins believed such women to turn into vampires (swawmx) who were accompanied by their children when these died with them. the spirits of children were often supposed to inhabit the bodies of cats and dogs. the burmans were extremely circumspect as to how they spoke and acted towards the inhabitants of the spirit world, as they believed that disrespect or mockery would at once bring down upon them misfortune or disease. an infinite number of guardian spirits were included in the burmese demonological system, and these were chiefly supposed to be brahmanic importations. these dwelt in the houses

ed for a short or longer space of time, singly or more at once; but, in general, several appeared together. for the most part i saw human figures of both sexes. they commonly passed to and fro as if they had no connection with each other, like people at a fair where all is bustle. sometimes they appeared to have business with one another. once or twice i saw amongst them persons on horseback, and dogs and birds; these figures all appeared to me in their natural size, as distinctly as if they had existed in real life, with the several tints on the uncovered parts of the body, and with all the different kinds and colours of clothes. but i think, however, that the colours were somewhat paler than they are in nature. none of the figures had any distinguishing characteristic, they were neither

n the castle-court. he cast therein his glances, and the first thing he saw was the largest sow he had ever seen; but she was so thin she seemed nothing but skin and bones, and she had great and long teats, pendant and quite attenuated, and a long and inflamed snout. the sire de corasse marvelled very much at this sow, and looked at her in anger, and exclaimed to his people, go quickly, bring the dogs hither, and see that this sow be well hunted. the varlets ran nimbly, threw open the place where the dogs lay, and set them at the sow. the sow heaved a loud cry, and looked up at the lord of corasse, who supported himself upon a pillar buttress in front of his chamber. she was seen no more afterwards, for she vanished, nor did any one note what became of her. the sire de corasse returned int

EVIL AND UNCLEAN SPIRITS

om the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that of a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their form blended as of a reptile, insect and shellfish such as the crab and the lobster, yet demon faced withall, for d. wrybhlc (shalhebiron: whose colors are fiery and yellow, their form is like merciless wolves and jackals, for e. wryrpx (tzaphiriron: whose colors are like those of l, and their form is like partially living yet dec

nst each other. the fifth palace containeth the evil jxn and to it are attributed the qrz-bru 'areb- zereq, the ravens of death, or of dispersion. their form is that of hideous demonheaded rams issuing from a volcano. also, they are called laypxg, getzephiel. 10 the sixth palace containeth dwh whereunto are referred the lams or jugglers whose form is that of dull yellow demon-headed monsters like dogs. the seventh palace containeth dwsy and twklm. unto dwsy are referred the laylmg (gamaliel) or obscene ones, whose forms are those of corrupting loathsome bull-men linked together. thereunto are also referred the laycjn (nachashiel, the evil serpents, and the a'briel layrbu. hereunto also belongeth the (blind) dragon-force. unto twklm is attributed tylyl, evil woman, with the appearance of a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

investigators rushed to the scene, only to learn eventually that no such corpse or grave had ever existed outside the imagination of a turn-of-the-century prankster. though it did not come to wider attention until many years later, a killing of a tiny humanoid reportedly took place in 1913 near farmersville, texas. three young brothers were chopping cotton on their farm when they heard the family dogs barking and then howling. on investigating, the boys saw the dogs attacking a strange little man no more than eighteen inches high and kind of a dark green color, one witness, an old man, recalled in a 1978 interview. his arms were hanging down just beside him, like they was growed down the side of him. he had on a kind of hat that reminded me of a mexican hat. everything looked like a rubber

. on investigating, the boys saw the dogs attacking a strange little man no more than eighteen inches high and kind of a dark green color, one witness, an old man, recalled in a 1978 interview. his arms were hanging down just beside him, like they was growed down the side of him. he had on a kind of hat that reminded me of a mexican hat. everything looked like a rubber suit including the hat. the dogs tore him to pieces, leaving human-looking organs and blood on the ground. the peculiar tale was known within the family for decades. though he had a hard time believing the story, the investigator thought there was no question of the old man s sincerity. rumors of dead aliens, however, did not enter popular culture in any significant way until 1947, after kenneth arnold s june 24 observation

and the resurrection. london: fisher unwin. smith during a wave of sightings of mysterious, never-explained airships (ufos in modern terminology) in the spring of 1897, a rockland, texas, man named john barclay claimed an encounter with a close-lipped pilot who gave only his last name. the houston daily post of april 25 reported the incident. around 11 p.m, as barclay told the story, he heard his dogs barking frantically. glancing out his window, he was startled to see an oblong-shaped object with wings circling just above his pasture. moments later the ship landed. winchester rifle in hand, the witness stepped outside where he spotted a stranger. the stranger identified himself only as smith. he would not allow barclay to get closer to the ship. we cannot allow you to get any closer, but

FAUST

illing screams, a drawn-out cloud that earthward sends its croaking tones, which lure the quiet wanderer to lift his gaze and look at them; but they fly onward on their way, he goes on his, and so with us too will it be. who are ye then, that round the high house of the king like maenads wild or like bacchantes dare to rave? who are ye then to meet the house s stewardess with howling as a pack of dogs howls at the moon? dream ye tis hidden from me of what race ye are, thou callow, war-begotten, slaughter-nurtured brood? man-crazy, thou, seducing as thou art seduced, wasting the strength of warrior and of burgher too. to see you in your crowd, a swarm of locusts seems to have swooped down, hiding the verdant harvestfield. devourers, ye, of others toil! ye parasites, destroyers, in the bud

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nd 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 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 o

FULLER J F C SECRET WISDOM OF THE QABALAH

sidered to be reality itself, a tangible being, a something which exists separated from us and which we can probe with our physical senses and take apart and put together again as if it were a machine. the mystical conception has been replaced by the mechanical conception, and yet in itself the mystery remains as profound. christ understood this when he said: ggive not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. h1 to the common folk christ spoke in parables, not because he was of a common mind, but because he was an initiate and so understood how fine is the division between reason and madness, and how easily can knowledge dissolve the filament which separates these two. this essential wi

GOETIA LUCIFERIAN

the days after caim is called one will notice often an increased visitation and appearance of birds, who children may notice something strange or disturbing about. one may seek a diviniation with camio through ashes and fire, who appears in burning coals. camio teaches the art of astral projection, shape shifting and flying in the dream. he instructs also the language of birds and the barking of dogs. this is a witchcraft spirit, who is bound to the earth with great knowledge of it. caim was of the order of angels who now rules over 30 legions of infernal spirits. 63 2 murmur murmur/murmus is the fifty-fourth spirit of the shemhamforasch, and is a great duke and earl. he appears in the form of a armored warrior who rides a gryphon, with a crown upon his head. he will come forth with his m

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nd amazingly negroid in character..8 5 mexico, p. 637. see also the ancient kingdoms of mexico, p. 24. 6 ibid. 7 mexico, p. 638. 8 matthew w. stirling, discovering the new world s oldest dated work of man, national graham hancock fingerprints of the gods 126 soon afterwards the american archaeologist made a second unsettling discovery at tres zapotes: children s toys in the form of little wheeled dogs.9 these cute artefacts conflicted head-on with prevailing archaeological opinion, which held that the wheel had remained undiscovered in central america until the time of the conquest. the dogmobiles proved, at the very least, that the principle of the wheel had been known to the olmecs, central america s earliest civilization. and if a people as resourceful as the olmecs had worked out the p

e in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of stables. therefore make thee a var [a hypogeum or underground enclosure] the length of a riding ground to all four corners. thither bring thou the representatives of every kind of beast, great and small, of the cattle, of the beasts of burden, and of men, of dogs, of birds, and of the red burning fires.3 there shalt thou make water flow. thou shall put birds in the trees along the water s edge, in verdure which is everlasting. there put specimens of all plants, the loveliest and most fragrant, and of all fruits the most succulent. all these kinds of things and creatures shall not perish as long as they are in the var. but put there no deformed creatur

orst hit by the murderous upheavals between 13,000 and 11,000 years ago. in a great swathe of death around the edge of the arctic circle the remains of uncountable numbers of large animals have been found including many carcasses with the flesh still intact, and astonishing quantities of perfectly preserved mammoth tusks. indeed, in both regions, mammoth carcasses have been thawed to feed to sled dogs and mammoth steaks have featured on restaurant menus in fairbanks.8 one authority has commented, hundreds of thousands of individuals must have been frozen immediately after death and remained frozen, otherwise the meat and ivory would have spoiled. some powerful general force was certainly at work to bring this catastrophe about. 9 dr dale guthrie of the institute of arctic biology has made

less exactly. nor is sirius, in his eternal station at orion s heel, the only doggish character around osiris. we saw in chapter eleven how isis (who was both the wife and sister of osiris32) searched for her dead husband s body after he had been murdered by set (who, incidentally, was also her brother, and the brother of osiris. in this search, according to ancient tradition, she was assisted by dogs (jackals in some versions).33 likewise, mythological and religious texts from all periods of egyptian history assert that the jackal-god anubis ministered to the spirit of osiris after his death and acted as his guide through the underworld.34 (surviving vignettes depict anubis as virtually identical in appearance to upuaut, the opener of the ways) last but not least, osiris himself was belie

his sister isis. out of their union is born horus the avenger. so once again it seems reasonable to ask: what is going on? why are there all these apparent links and connections? why do we have these strings of myths, ostensibly about different subjects, all of which prove capable in their own ways of shedding light on the phenomenon of precession of the equinoxes? and why do all these myths have dogs running through them, and characters who seem unusually inclined to incest, fratricide and revenge? it surely drives scepticism beyond its limits to suggest that so many identical literary devices could keep on turning up purely by chance in so many different contexts. if not by chance, however, then who exactly was responsible for creating this intricate and clever connecting pattern? who we

tered palaeolithic tribes which survived the last ice age and an as yet 1 see chapter twenty-four for details of flood myths. the same kind of convergence among supposedly unconnected myths also occurs with regard to precession of the equinoxes. the mills, the characters who work and own and eventually break them, the brothers and nephews and uncles, the theme of revenge, the theme of incest, the dogs that flit silently from story to story, and the exact numbers needed to calculate precessional motion all crop up everywhere, from culture to culture and from age to age, propagating themselves effortlessly along the jet-stream of time. 2 diodorus siculus, book i, 14:1-15, translated by c. h. oldfather, loeb classical library, london, 1989, pp. 47-9. graham hancock fingerprints of the gods 26

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

n, so ho leave me my hunting' whereupon the parson spoke' hunt then till the day of judgment' which saying is fulfilled unto this day" a faint baying or yelping of hounds gives warning of his approach, before him flies a nightowl named by the people tiitosel (tvit-ursel, tooting ui*sula. travellers, when he comes their wa,j,fall silently on their faces, and let him pass by; they hear a barking of dogs and the huntsman's' huhu' tutosel is said to have been a nun, who after her death joined hackelnberg and mingled her tiihu with his liuhu^ the people of altmark place a wild hunter named hahkeherg in the dromling, and make him ride down by night with horses and hounds from the harz into the dromling (temme, p. 37. ad. kulin no. 17 calls him hackenberg and hackelberg: he too is said to have hu

wung himself aloft. the man in a hurry knotted the chain round the oak again, and wod could not manage it' you must have passed it round the tree' said wod, plunging down' no' answered the peasant, who had deftly disengaged it' here i have got it in my hands' were you heavier than lead, you must up into the clouds with me' he rushed up as quick as lightning, but the peasant managed as before. the dogs yelled, the waggons rumbled, and the horses neighed overhead; the tree crackled to the roots, and seemed to twist round. the man's heart began to sink, but no, the oak stood its ground 'well pulled' said the huntei 'mamfs the onan i've made mine, jou are the first that ever held out against me, you shall have your reward' on went the hunt, full cry: hallo, holla, wol, wol! the peasant was sli

ried the plan; an eggshell was put in the tap-hole of the brewing-vat, and no sooner had the' worp (fermenting beer) run through it, than dame gauden's doggie got up and spoke in a distinctly audible voice' i'k biin so old as bolimen gold, ilwerst dat heff ik min leder nicht truht, weun man 't bier dorch 'n eierdopp bruht' after saying which he disappeared, and no one has seen /ratt gauden or her dogs ever since (see suppl. this story is of a piece with many other ancient ones. in the first place, frau gauden resembles frau holda and berlita, who likewise travel in the' twelves/ who iu the same way get their vehicles repaired and requite the service with gold, and who finally quit the country (pp. 268, 274-6. then her name is that oifrau gaue,frau gode,frau wode (p. 252-3) who seems to hav

mass came tumbling down the chimney on the fire, scattering sparks and brands about the people's ears: a huge horse's thigh lay on the hearth, and the said carpenter was dead. the wild hunter rides a black headless horse, a hunting-whip in one hand and a bugle in the other; his face is set in his neck, and between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen and dogs. at times, they say, he shews himself kind, and comforts the lost wanderer with meat and drink (harrys 2, 6. in central germany this ghostly apparition is simply called the ivild huntsman, or has some other and more modern name' holw, looit [jut' a"w. 3, 144-5. both wod and looit seem to me to refer to wodan, wuotau, as exclamations are apt to contain tlie names of gods. furious host. 929 att

field, with crashing and uproar (conf. 432. 482. a thuringian story contains (and in a clearer form) that bavarian chase after the holzweiblein. the ivild hunter pursues the moss-folk, the little wood-iuives^ he remains unseen, but you hear him bluster in the air, so that it' crickles and crackles' a peasant of arntschgerente near saalfeld had the impudence, when he heard shouting and the bark of dogs in the wood, to put in his tongue and mimic the huntsmen's cry: the next morning he found the quarter of a little moss-wife hung up outside his stable door, as if to pay him for his share in the hunt' dixerunt majores nostri, tempore melioris et probioris aevi, conciihinas sacerdotiun in aire a daernonihiis, non alitor quam feras sylvestres a canibus venaticis, agitari atque tandem discerptas

oice rang out of the air' willstu mit mir jagen, sollst du mit mir knagen (gnaw' ds. no. 309. a girl at delligsen by alfeld (hildesheira country) tells the tale: mine mutter vertelle, dat de helljiiger dorch de luft ejaget herre (had been hunting) un jimmer eraupen' ha ha! tejif, tejaf, tejaf' de knechte (labourers) tau hohne ut'n ganzen dorpe keimen eins avens to hope, un brochten alle de hunne (dogs) ut'n dorpe mit, umme dat se den helljiiger wat brlien wollen. da kumte ok dorch de luft en ejaget, un wie hei ropt' ha ha' sau raupt de knechte ok' ha ha* un wie de hunne in'r luft jilpert, sau jilpert un bleft de hunne ut^n dorpe ok alle; do smitt de helljdger on watherunner (somewhat down to them) un schriet* wil ji mit jagen, so konn ji ok mit gnagen' ans se den annern (next) morgen tau s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e he is yet hidden from the human eye. when grimnir entered the house of geirro^r, there was eingi jiundr sva olmr, at a hann mundi hlaupa/ the king bade seize the dark-cloaked giant, er eigi vildo hundar ara^a/ ssem. 39. 40. so when hel prowls about, the dogs per ceive her. the greeks had exactly the same notion: at athena s approach, no one espies her, not even telemachos, only odysseus and the dogs, od. 16, 160: ov& apa t^xe/ma^o? ibev awrlov, ovs evbr r]&lt;tev, ov &lt;ydp ttcb 7tttvt6&lt;tcn, oeol (paivovrai, e re (they did not bark, but fled whining through the tent. the howling of dogs is ominous (sup. i, 493, and gives notice of fire. osinn is provided with dogs, vrsris grey/ seem. 151a; so are the norns (p. 410, norna grey/ 273a. but whence arose the story in the early

the beast-fable with other traditions is an additional guarantee of the epic nature of the former. two wolves, geri and freld, were sacred to osinn: whatever food was set before him, he gave to them to eat, sn. 4; they were, so to speak, the hounds of the god (vrsris grey. i should like to know where hans sachs picked up that striking notion of the lord god having chosen wolves to be his hunting dogs. 2 a son of loki, fenrisulfr, makes his appearance in wolf s shape among the gods; no metamorphosis occurs more frequently in our antiquities than that of men into were-wolves. both wolf and bear are a favourite cognisance in coats of arms, and a great many names of men are compounded with them: neither fact is true of the fox. hence the dearth of mythical conceptions linked with the fox; a f

ice itself is discontinued; even the funeral feast is so denominated. utterly pagan in character, and suited to the warlike temper of old times, is what burkard of worms reports p. 195c: quod quidam faciunt homini occiso, cum sepelitur: dant ei in manum^ unguentum quoddam, quasi illo unguento post mortem vulnus sanari possit, et sic cum unguento sepeliunt. 1 for a similar purpose, slaves, horses, dogs were burnt with a dead man, that he might use them in the next world. king ring had king harald buried in a great barrow, his horse killed that he had ridden in bravalla fight, and his saddle buried with him, so that he could ride to walhalla. it was thought that to convey the corpse by any road but the traditional one (the hellweg, p. 801) was bad for the soul of the deceased, ledebur s arch

hes death. one folktale has it, that in every churchyard, before it receives human bodies, a live horse is buried, and this is what becomes the walking dead-horse (thiele 1, 137; originally it was no other than the deathgoddess riding round. arnkiel quotes 1, 55 the schleswig superstition, that in time of plague die hell 2 rides about on a three-legged horse) destroying men; if at such a time the dogs bark and howl in the night (for dogs are spirit- seers, they say hell is at the dogs; when the plague ceases( hell is driven away; if a man on the brink of death recovers, he has come 1* the moon shines bright, the dead ride fast, burger s life p. 37. wh. 2, 20. t maantje schijnt zo hel, mijn paardtjes lope zo snel, kinderm. 3, 77. manan skiner, dodman rider, sv. vis. 1, liii. and even in the

HANDBOOK OF EGYPTIAN MYTHOLOGY

bull of the sixth century bce was stabbed to death by the invading persian king, cambyses. the king is said to have been driven mad as a punishment for this sacrilegious act. plutarch also referred to a legend about the slaughter of the apis bull by cambyses. he says that after the bull was killed, its corpse was thrown out of the temple. no carrion eaters would come near the holy animal, except dogs. by devouring the body of the apis bull, dogs lost their place of honor in egyptian religion and became unclean animals. see also cattle; ptah; sokar references and further reading: h. s. smith. a visit to ancient egypt. life at memphis and saqqara (ca 500 30 bc. warminster, england: 1974. d. j. thompson. apis and other cults. in memphis under the ptolemies. princeton: 1988, 190 211. primary

love with her. taboubu agrees to meet setna in the house of bastet in memphis. before she will sleep with him, taboubu makes the infatuated setna sign a deed 116 handbook of egyptian mythology figure 25. block showing bastet in the ruins of her temple at bubastis (courtesy of geraldine pinch) giving her all his possessions. he even lets her kill his own children and feed their bodies to cats and dogs. setna is about to embrace taboubu when he finds himself alone and naked on the public highway. it has all been an illusion to punish setna for stealing a magical book from a tomb. in this story, the irresistible taboubu may be a manifestation of bastet herself, playing her traditional role of punisher of humans who have offended the gods. see also eye of ra; feline deities; magicians; moon;

HELENA BLAVATSKY NIGHTMARE TALES

t what she. whom you ordered me to obey. commanded me to do" answered the girl infrench, to my amazement "what did the old witch command you" irreverently asked he "to find them. who murdered. kill them. i did so. and they are no more. avenged .avenged! they are" nightmare talescan the double murder?5 an exclamation of triumph, a loud shout of infernal joy, rang loud in the air, and awakening the dogs of theneighbouring villages a responsive howl of barking began from that moment, like a ceaseless echo of thegospoja's cry "i am avenged! i feel it; i know it. my warning heart tells me that the fiends are no more" she fell panting onthe ground, dragging down, in her fall, the girl, who allowed herself to be pulled down as if she were a bag ofwool "i hope my subject did no further mischief to

witnessing across the seas, at the very hour in whichit occurred. the luminous shieldwe were a small and select party of lighthearted travellers. we had arrived at constantinople a week beforefrom greece, and had devoted fourteen hours a day ever since to toiling up and down the steep heights ofpera, visiting bazaars, climbing to the tops of minarets and fighting our way through armies of hungry dogs,the traditional masters of the streets of stamboul. nomadic life is infectious, they say, and no civilization is nightmare talesthe luminous shield49 strong enough to destroy the charm of unrestrained freedom when it has once been tasted. the gipsy cannotbe tempted from his tent, and even the common tramp finds a fascination in his comfortless and precariousexistence, that prevents him taking

cerned. his rival's facetroubled him for one short instant, but he regained his self-possession and, lifting once more his bow, drewthe first note. then the public enthusiasm reached its acme, and soon knew no bounds. the listeners heard and saw indeed.the witches' voices resounded in the air, and beyond all the other voices one voice was heard- discordant, and unlike to human sounds it seem'd of dogs the bark, of wolves the howl; the doleful screechings of the midnight owl; the hiss of snakes, the hungry lion's roar; the sounds of billows beating on the shore; the groan of winds among the leafy wood, and burst of thunder from the rending cloud 'twas these, all these in one. the magic bow was drawing forth its last quivering sounds- famous among prodigious musical feats--imitating the prec

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ated to a secondary place and replaced by the merciful "father in secret" the latter had to be shown, not as an extra-cosmic god, but as a divine savior of the man of flesh, enshrined in his own heart and soul, in page 41 the key to theosophy- hp blavatsky.txt the poor as in the rich. no more here than in india, could the secrets of initiation be divulged, lest by giving that which is holy to the dogs, and casting pearls before swine, both the revealer and the things revealed should be trodden under foot. thus, the reticence of both buddha and jesus-whether the latter lived out the historic period allotted to him or not, and who equally abstained from revealing plainly the mysteries of life and death-led in the one case to the blank negations of southern buddhism, and in the other, to the

HINE PHIL ASPECTS OF EVOCATION

xplores several cases involving the manifestation of strange beings that appear to be localised to a 28 particular region. one example of this is the .moth-man. sightings in west virginia, which occurred between 1966-1968. another area, perhaps of more interest to uk eod initiates is ilkley moor, which has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted by thos

HP LOVECRAFT A DARK LORE

nwich, in a large and partly inhabited farmhouse set against a hillside four miles from the village and a mile and a half from any other dwelling, that wilbur whateley was born at 5 a.m. on sunday, the second of february, 1913. this date was recalled because it was candlemas, which people in dunwich curiously observe under another name; and because the noises in the hills had sounded, and all the dogs of the countryside had barked persistently, throughout the night before. less worthy of notice was the fact that the mother was one of the decadent whateleys, a somewhat deformed, unattractive albino woman of thirty-five, living with an aged and half-insane father about whom the most frightful tales of wizardry had been whispered in his youth. lavinia whateley had no known husband, but accord

avinia was twelve years old had not helped to make the place popular. isolated among strange influences, lavinia was fond of wild and grandiose day-dreams and singular occupations; nor was her leisure much taken up by household cares in a home from which all standards of order and cleanliness had long since disappeared. there was a hideous screaming which echoed above even the hill noises and the dogs' barking on the night wilbur was born, but no known doctor or midwife presided at his coming. neighbours knew nothing of him till a week afterward, when old wateley drove his sleigh through the snow into dunwich village and discoursed incoherently to the group of loungers at osborne's general store. there seemed to be a change in the old man- an added element of furtiveness in the clouded bra

e-pored, yellowish skin, coarse crinkly hair, and oddly elongated ears. he was soon disliked even more decidedly than his mother and grandsire, and all conjectures about him were spiced with references to the bygone magic of old whateley, and how the hills once shook when he shrieked the dreadful name of yog-sothoth in the midst of a circle of stones with a great book open in his arms before him. dogs abhorred the boy, and he was always obliged to take various defensive measures against their barking menace. iii. meanwhile old whateley continued to buy cattle without measurably increasing the size of his herd. he also cut timber and began to repair the unused parts of his house- a spacious, peak-roofed affair whose rear end was buried entirely in the rocky hillside, and whose three least-r

ear. he read avidly by himself now; but talked much less than formerly. a settled taciturnity was absorbing him, and for the first time people began to speak specifically of the dawning look of evil in his goatish face. he would sometimes mutter an unfamiliar jargon, and chant in bizarre rhythms which chilled the listener with a sense of unexplainable terror. the aversion displayed towards him by dogs had now become a matter of wide remark, and he was obliged to carry a pistol in order to traverse the countryside in safety. his occasional use of the weapon did not enhance his popularity amongst the owners of canine guardians. the few callers at the house would often find lavinia alone on the ground floor, while odd cries and footsteps resounded in the boarded-up second storey. she would ne