Michael Wynn's Occult Reference Library
DREAMING

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le, waxing, waning, full or new. if an astrological calendar is available, you may even want to include astrological information. emotions are another good thing to include in your diary. weather conditions also tend to be a useful subheading in your diary. all of these can play an important role in understanding yourself better as you progress through the grade system. pathworking is essentially dreaming that is under the control of the conscious will. there are several forms of pathworking, such as the tattwas and systems of enochian. pathworking primarily revolves around the tarot. in any event, recording your pathworking experiences is just as important as recording your dreams. things that should be included in the pathworking diary are: the name of the path, moon phase, card or doorw

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

em. s^vedisll folk-song has not yet forgotten mimes a (arvidsson 2, 316-7, and in konga liiirad and tingas socken in sniakand there lies a mimes sjo, inhabited according to the legend by neckar (nixies, ibid. p. 319. perhaps some of the forms quoted have by rights a short i, as have indisputably the as. mimor, meomor, gemimor (memoriter notus, mimerian (memoria tenere, our low german mimeren (day-dreaming, brem. wtb. 3, 161, and the memerolt]\iemleben above; so that we might assume a verb meima, maim, mimum. then the analogy of the latin memor and cjr. fjli/x o/xal allows us to bring in the giant and centaur mlfia^i, i.e, the wood-sprite again (see suppl. according to the edda (soem. 133, volundr had two brothers slagfisr and egill, all three' synir finnakonungs' sons of a finnish king, wh

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

u are ready, wrap yourself in a soft towel or robe and take out the plug, saying: doubts and sorrow, flow from me, what i wish, i can be* look at yourself in the mirror framed by light and you will see how your inner radiance creates true beauty that cannot fade* carry the candles into your bedroom or living room and spend the rest of the evening reading a special book, listening to music or just dreaming of golden tomorrows as you gaze into the light. a spell to repel spite, gossip or psychic attack traditionally, witch bottles filled with rusty nails, sour red wine (or even urine) and sprigs of rosemary were buried under the doorstep of a house as an age-old method of keeping away spite* take a dark bottle with a cork and into it pour sour milk, old red wine and some dried rosemary, sayi

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

g and irritating features of your early experiments is: interfering thoughts. there is, first of all, the misbehaviour of the object which you are contemplating; it changes its colour and size; moves its position; gets out of shape. and one of the essential difficulties in practice is that it takes a great deal of skill and experience to become really alert to what is happening. you can go on day-dreaming for quite long periods before realising that your thoughts have wandered at all. this is why i insist so strongly on the practices described above as producing alertness and watchfulness, and you will obviously realise that it is quite evident that one has to be in the pink of condition and in the most favourable mental state in order to make any headway at all. but when you have had a li

stly, physical sensations; these should have been overcome by asana. secondly, breaks that seem to be indicated by events immediately preceding the meditation: their activity becomes tremendous. only by this practice does one understand how much is really observed by the senses without the mind becoming conscious of it. thirdly, there is a class of break partaking of the nature of reverie or 'day-dreaming' these are very insidious- one may go on for a long time without realising that one has wandered at all. fourthly, we get a very high class of break, which is a sort of abberation of the control itself. you think 'how well i am doing it' or perhaps that it would be rather a good idea if you were on a desert island, or if you were in a sound-proof house, or if you were sitting by a waterfa

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister cro

ured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges

hoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been obliter

al bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the gods and have seen the wrath of the ancient ones dark angels vent upon the earth we are from a r

stroyed out generations. we have survived on tops of mountains and beneath the feet of mountains and have spoken with the scorpions in allegiance and were betrayed. and tiamat has promised us nevermore to attack with water and with wind. but the gods are forgetful. beneath the seas of nar mattaru beneath the seas of the earth, nar mattaru beneath the world lays sleeping the god of anger, dead but dreaming the god of cuthalu, dead but dreaming! the lord of kur, calm but thunderous! the one-eyes sword, cold but burning! he who awakens him calls the ancient vengeance of the elder ones the seven glorious gods of the seven glorious cities upon himself and upon the world and old vengeance. know that our years are the years of war and our days are measured as battles and every hour is a life lost

ty times sixty times the food of life and the water of life sprinkle upon her body and truly ishtar will rise. with giant wings and scales like serpents the two elementals flew to that gate invisible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they

e ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ forever in the book of chaos, can summon if they but know how. these words are not to be shown to any man, or the curse of enki are upon thee! such are the words: ia ia ia io io io i am the god of gods i am the lord of darkness, and master of magicians i am the power and the knowledge i am before all things. i a

ALEISTER CROWLEY THE LOST CONTINENT

, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possible, the truth about that mysterious lost land. of course, no more than one seventh of the wisdom is ever confided to one of the seven, and the seven meet in council but once in every thirty-three years. but its preservation is guaranteed by the interlocked systems of "dreaming true" and of "preparation of the antinomy. the former almost explains itself; the latter is almost inconceivable to normal man. its essence is to train a man to be anything by training him to be its opposite. at the end of anything, think they, it turns out to be its opposite, and that opposite is thus mastered without having been soiled by the labours of the student, and without the fals

, was that composition which made the body light. careful adjustment would equalize its weight with that of the displaced air, and movements of the limbs would then permit flying. in this way the overseers visited the plains and returned. the other and earlier art of flying needed no apparatus, but i am forbidden to disclose the method, except to hint that it is connected closely with the art of 'dreaming true. these are but a few of the magic powers so-called of the compounds of zro; but they will indicate the power of atlas by shewing what it could afford to neglect. yet all these powers were implicit in the process of 'working. the art of prediction was in the same unsatisfactory state as it is in england today. nor was its practice encouraged. a magician makes the future, and does not

ALEISTER CROWLEY EQ I 5

sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is delight of eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still

ALEISTER CROWLEY EQUINOX EQ I 2 2

hods of being removed. then comes a flood- a revolution- for a time there is a nasty mess, but soon the filth is washed away, and once again the drainage flows humbly down its customary gutter in the same old unobtrusive manner, between the same old cobbles, and over the same old cement until in time fresh filth silts up and there is more trouble and annoyance "so runs my dream" and civilized man dreaming from his drain naturally pictures god as a kind of omnipotent sewer-husher who everlastingly ought to trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. so it happens that when gutters get blocked up and drains stink, the free-thinker laughs and says "you barmy fool 'there is no sich a person; and when they don't, the believer cries "m

ree infer a chain of events- whether material, sensual, or spiritual, thus postulating the existence of causality as a common property of these three worlds. let us strike out matter, sense and spirit, and what is left? surely not time and space, that twin inference conceived by that matter, sense and spirit we have just put to bed "don't you think" says the scientific illuminist "that instead of dreaming all your lives it would be a good thing to wake up and do a little work? there are four of you, and the 299 kerubim of ezekiel might perhaps engage your individual attention" the truth is, it does not matter one rap by what name you christen the illusions of this life, call them substance, or ideas, or hallucinations, it makes not the slightest difference, for you are in them and they in

ALEISTER CROWLEY EQUINOX EQ I 3

a long journey produces; for till then, for prudence sake, i had abstained from eating; but even before i rose from the table my delirium had caught me up again as a cat catches a mouse, and the poison began anew to play with my poor brain. although my house is quite close to that of our friends, and although there was a carriage at my disposal, i felt myself so overwhelmed with the necessity of dreaming, of abandoning myself to this irresistible madness, that i accepted joyfully their offer to keep me till the morning. you know the castle; you know that they have arranged, decorated, and fitted with conveniences in the modern style all that part in which they ordinarily live, but that the part which is usually unoccupied has been left as it was, with its old style and its old adornments

have been playing a forbidden game. hideous nature, stripped of its illumination of the previous evening, resembles the melancholy ruins of a festival. the will, the most precious of all faculties, is above all attacked. they say, and it is nearly true, that this substance does not cause any physical ill; or at least no grave one; but can one affirm that a man incapable of action and fit only for dreaming is really in good health, even when every part of him functions perfectly? now we know human nature sufficiently well to be assured that a man who can with a spoonful of sweetmeat procure for himself incidentally all the treasures of heaven and of earth will never gain the thousandth part of them by working for them. can you imagine to yourself a state of which all the citizens should be

of performing, there is no miracle of the imagination, which has been performed by man, the which may not yet again be performed by him. the sun has stood still upon gibeon and the moon in the valley of ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who kn

ALEISTER CROWLEY EQUINOX EQ I 4 2

ch blotted out in one instant all sense, thought, and being. in an instant i felt my life extinguished, but knew that it was by annihilation, not by death. when i awoke out of the hasheesh state i was as overwhelmed to find myself still in existence as a dead man of the last century could be were he now suddenly restored to earth. for a while, even in perfect consciousness, i believed i was still dreaming, and to this day i have so little lost the memory of that one demoniac toll, that while writing these lines i have put my hand to my forehead, hearing and feeling something, trough the mere imagination, which was an echo of the original pang. it is this persistency of impressions which explains the fact of the hasheesh state, after a certain time, growing more and more every day a thing o

ALEISTER CROWLEY EQUINOX EQ I 4

ala from rangoon to calcutta, arriving there on the 26th. for the first three months of 1902 no record was kept by p. of his meditations and mystical exercises, except one which is as curious as it is interesting, and which consists of a minutely detailed table showing the classification of the dreams he dreamt from the 8th february to the 19th march. p, it may be mentioned, was much subjected to dreaming, but perhaps rarely were they so persistent and vivid as he now experienced. for he found that by trying to remember dreams he could remember more. probably most men dream subconsciously; just as they breathe without knowing it unless the attention be directed to the act. 169 273 "cf" captain j. f. c. fuller's "star in the west" pp 287, 288 "in his essay 'eleusis" crowley suggests that th

ALEISTER CROWLEY EQUINOX EQ I 6 2

ecites" who is this maiden robed for a bride, white shoulders and bright brows adorable, the flaming locks that clothe her, and abide, as god were bathing in the fire of hell? 55 they change, they grow, they shake as sunlight on the lake: they hiss, they glisten on her bosom bare. o maiden, maiden queen! the lightning flows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in m

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

y of- 757- a treatise on cosmic fire copyright 1998 lucis trust triple blue formed into one. this latter aspect of the eye of shiva directs the other two, and gathers all its energy from a far distant cosmic sphere. the two respond, and in the treading of the cosmic way weave triple force into that path which meets the need of those who later seek to tread it. they see; they hear; they dream, and dreaming build; their eyes are blind; their ears are deaf, and yet they are not dumb. they sound the several cosmic words, and weave the seven with the twelve and multiply the five. thus are the planets built; thus guided, ruled and known. stanza lxxvii (from archive 49) path iv. the path to sirius. the mysterious lhas of the sacred hidden fire withdraw their thought, emerge from meditation, and a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

riental, the deepest dream condition is that in which the real man is sunk when in physical incarnation. this corresponds to that dream state which we recognize as caused by the vibration of the cells of the physical brain. chaos, lack of continuity and ill regulated eventualities are present, coupled with an inability to recollect truly and accurately when awake. this condition is physical plane dreaming. then there is the dream condition in which the man participates when immersed in sensuous perception of one kind or another, either of pleasure or of pain. this is experienced in the astral or emotional body. the knowledge given by the physical plane condition is largely instinctual; that achieved through the astral dream condition is largely sensuous. one is racial and group realisation

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

n of the object so chosen. the mind remains focussed and is continuously active during the entire meditation period. moreover, the mind is not allowed to do as it pleases with the object, or seed thought. in concentration there should be a consciousness in the meditator all the time that he is using his mind. in meditation this consciousness of the mind being used is lost, but there can be no day-dreaming and no following of chance ideas which emerge in relation to the object of thought. the seed thought has been chosen for a purpose, either for its effect on the meditator or for its effect in service upon some other person or in relation to some spiritual work, or in some phase of the search for wisdom. if the process is successful, there is evoked little or no reaction in the meditator

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

n the world of phenomenal appearance, the soul is the creating agent, the major building factor, the constructor of forms, and, through the technique of fusion, the power to imagine or to use imaginative thought power (in conjunction with the faculty to visualise, to wish, to dream into being) is definitely and scientifically developed. 3. this creative tension or one-pointed focus of imaginative dreaming swings the astral body into complete subordination to the soul. this fact is hinted at in the bhagavad gita where, upon the battle field of kurukshetra, arjuna suddenly sees the form of god wherein all forms constitute the one form. the battle is then over. the soul is in complete control; no sense of separativeness is again possible. 4. the channel through which this synthesising and cre

nings, dreams, imaginative longings and aspiration in the life of the individual and of the race. mistake me not. the vision is a vision of reality. the eternal dreamer dreams and the greatest of all mystics is the divine logos himself. but his dream must be registered in our consciousness as god's plan and the mystical vision is the necessary though passing development in the human being of the "dreaming" aspect of god's nature. ponder on this, for it holds revelation to those who ponder rightly- 366- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust revelation of light and power and attendant difficulties the problems with which we must now deal belong in a totally different category. they have no relation at all to emotion or to the astral plane

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

soul is adequate to bring release, and the love of this group of disciples is sufficient to carry you through. as to your garden, my brother, i would ask you to enter into it early each sunday morning. see your garden sleeping in the darkness of the dawn no real light, no sound or movement and no- 396- discipleship in the new age- volume i copyright 1998 lucis trust life apparent. it remains just dreaming and colourless. enter your tower and climb to the summit and then release the light which is in you; this will be to the garden of your soul what the sun is to the gardens of the world. watch the rays of light pouring out over the garden, awakening it to colour and beauty, arousing it to movement and life, and calling forth the song of the birds and the hum of the bees and evoking it to a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

but hitherto apparently impotent, the energy of the soul as an expression of pure being? is it to be swept into action under the impulse of sentient reactions, ideas and thoughts, emanating from other human beings or is it to be motivated and spurred into activity under the direction of the spiritual hierarchy? such are some of the questions to which answers must be found. the stage of aspiring, dreaming and of wishful thinking must now be superseded by direct action and by the carefully planned use of the available forces, swept into activity by the breath, under the direction of the inner eye and controlled by the spiritual man. which energies can and must be thus used? what forces must be brought under direction? in what manner can they be controlled? should they be ignored and so rend

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

brief. i said nothing but simply listened whilst he talked quite emphatically. having said what he had come to say, he got up and walked out, after pausing at the door for a minute to give me a look which to this day i remember very distinctly. i did not know what to make of it all. when i had recovered from the shock, i was first frightened and thought i was going insane or had been to sleep and dreaming and then i reacted to a feeling of smug satisfaction. i felt that i was like joan of arc (at that time my heroine) and that, like her, i was seeing spiritual visions and was consequently set aside for a great work. what it was i could not imagine, but pictured myself as the dramatic and admired teacher of thousands. this is a very common mistake on the part of beginners and i see a lot of

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

instance a combination, let us say of the causes in 1, 2, 6. on full moon and psychoses. one of the departments of esoteric medicine in the future will concern itself with the law of cycles, lunar and solar. it will then be demonstrated as a fact, what has always been suspected and is now generally recognised, that the period of the full moon has a definite effect upon unbalanced people, upon the dreaming state and frequently conditions quite drastically, the neurotic and erotic conditions so prevalent at this time- 201- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the tremendous increase in insanity and imbalance today is due to three major causes: 1. the transitional period of today producing a clash between the aquarian and the piscean forces, has

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

y change its living conditions for the better. these people are not open to direct spiritual impression, but the intellectual approach and the presentation of ideas appeal to them, and they constitute the active creative group who act as the dynamic inspiration to the seventh group, which is 7. humanity itself. men everywhere are, if they only knew it, always in a state of unconscious meditation, dreaming of better things, fighting for desired material benefits, longing for that which lies beyond their present possession and their present attainment and, in many cases, even their vision. all these desires, longings, wishes, visions and dreams are the "ingredients" of the focussed meditation which they will some day know; they are the first results which produce success in the three worlds

e spiritual sun appear. the pairs of opposites distract the eyes of men. only the single eye directs the steps of the initiate upon the way" will you ponder my presentation of these two contrasting aspects of your life, and then pass on to fuller light and service? i told you in my last instruction that you were called to live the triple life of ceaseless serving, of constant pain, and of endless dreaming. i started off in that statement with the enunciation of that which is factual in your life. let us see which are the other statements of fact pointed out by me, for in their sum total your future integration, development and service lie hidden. let me, therefore, enumerate: 1. service and pain and dreaming are your present lot. 2. you do not walk as yet the darker ways of earth. for that

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

at ambition which was, in reality, a dim grasping of a part of god's general plan, and he then became a group leader or a ruler, with the assistance of those who succumbed to his power or to his right to guide, lead and dominate them. and so, progressively, the race has been led from point to point and from stage to stage of unfoldment until today many are seeing the vision, sensing the plan, and dreaming dreams which they can work out together. this they can do because they recognise each other, because they are beginning to know themselves and each other as souls, because their understanding is united and because (and this is of prime importance) the light of the intellect, the light of knowledge, the light of the intuition and the light of understanding is evoked within them; it enters

BALANCE J

tsider. so take your time in looking at this body of work. try an experiment and stop in front of one of the self-portraits and engage the attention of the eyes. give the artist as opportunity to speak and you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. an

BEHOLDERS OF NIGHT

rifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual father or mother, and to confirm responsibility and self-reliance by the individual themselves. that this is sometimes a lonely path is not a misstatement, but rather an angle of beauty of which we may seek comprehension of t

ainst the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go fort

BLACK WITCHCRAFT

thought and free will. the magicians who aligned their will with the left way, that of samael (the devil, were given powers over the earth in one way or another; all the while strengthening, defining and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such creatures are astral forms of ahriman (samael) and the dreaming body of witches and sorcerers -liber hvhi here we can see that samael or satan/shaitan, is not the all devouring aspect, but also the savior of humanity and the original planter of the seed of light in our being. through cain did his lineage survive and continue on spiritually to this present time. lilith, being the bride of the devil, is one part of the adversary as being the dark instin

he wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of

lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as the fleshing of desire and belief, wherein the arcana of cain is revealed to the intiate, where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expanding and deification of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus t

BOOK OF PLEASURE

te to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

earch continues to explore the dream world with intensity. are dreams important, telling you things that could be to your advantage, or are they simply "night-time movies" to entertain your unconscious mind while your conscious rests? according to research data, you average seven dream periods each of up to forty-five minutes duration every night of your life. scientists have also determined that dreaming is vital to the state of your well-being. sleeping laboratory subjects, on having their dream periods interrupted over extended periods, developed emotional stress. but the scientist has focused on the phenomena and failed to investigate the source. he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously i

n and symbology you have probably spent countless hours trying, unsuccessfully, to decipher the seemingly senseless riddles of your dreams. you are puzzled when a dream of attending aunt minnie's funeral proves not in the least prophetic as, ten years later, aunt minnie is still going strong. you're totally baffled at intimate exchanges with people you wouldn't normally go near. you are amazed at dreaming of doing things that are physically impossible in your everyday life. you end up with total frustration in your attemp'ts to make any sense of the strange goings-on in your elusive dreams. yet you still feel that somewhere there must be an answer. but where? what is the key? as an element of the universal consciousness, your super-conscious awareness is totally versed in universal symboli

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

u are ready, wrap yourself in a soft towel or robe and take out the plug, saying: doubts and sorrow, flow from me, what i wish, i can be* look at yourself in the mirror framed by light and you will see how your inner radiance creates true beauty that cannot fade* carry the candles into your bedroom or living room and spend the rest of the evening reading a special book, listening to music or just dreaming of golden tomorrows as you gaze into the light. a spell to repel spite, gossip or psychic attack traditionally, witch bottles filled with rusty nails, sour red wine (or even urine) and sprigs of rosemary were buried under the doorstep of a house as an age-old method of keeping away spite* take a dark bottle with a cork and into it pour sour milk, old red wine and some dried rosemary, sayi

CHAOS MAGICK AND LUCIFERISM

to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping invokes a reaction to sound as well, depending on the purpose and focus and if replayed while dreaming increases unconscious awareness of sound vs. wish. spare used sigils as mentioned before, developed from agrippa and various grimoires of the middle ages. as explained in the book of pleasure, spare gives us a clear outline of the effects of sigil methods in action: by projecting the consciousness into one part, sensation not being manifold becomes intensified. by the abstention of desire

CULTUS SABBATI

d in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been

axis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spa

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

, to plead guilty to charges of defrauding clients at hillary clinton's rose law firm of an estimated half a million dollars. this was the man who was responsible for the ethics in government act, which required arkansas legislators to report conflicts of interest. astonishingly, this act specifically exempted governor bill clinton, his appointees, and relatives. go on, pinch yourself. you're not dreaming this. before hubbell left washington he was responsible for finding a the one party states 327 permanent attorney general for bill clinton. this was janet reno, who became head of the hilariously named us 'justice' department (which decides who, when, where, and whether, to prosecute. webb hubbell is not the only governmentappointed crook that janet reno has come into contact with in her

DAVID ICKE CHILDREN OF THE MATRIX

uzen also questioned a very nervous receptionist at cary police department about why they had not received a complete copy of the police report. he said they never give out the investigation notes "i told him that was ludicrous, i have seen many reports in my own experience! i said 'shame on all of you! how can you sleep at night' naturally he said he slept very well. i guess it's just the babies dreaming about depraved behaviour that can't sleep. is caligula still alive or what" i contacted the local police department in cary and the case officer stephan lambert confirmed to me that an investigation into zack's claims was going on. in fact, he said he couldn't speak to me because there was an investigation. then when i said "so you can confirm you are investigating" he said "no, i can't c

effective form of human conditioning by the illuminati- movies and television. as skip largent says "all movies and television are a projection of the reptilian brain. how so? movies and television (video games etc) are all undeniably dreamlike, not only in their presentation of symbolic-reality, but also in that humans experiencing movies, etc, have the same brain wave patterns as when they are dreaming. and guess where dreaming originates in your head? in the reptilian brain (although other parts of our brain are involved..the "language" of the reptilian brain is visual imagery. all communications transferred by reptiles are done so by visual symbolic representations, each having specific meaning."8 and this is precisely what the illuminati do. so how does this relate to human control?

DEMONIC BIBLE

l illness" or abnormal psychological states. proceed cautiously through these rites taking each step in turn. if you are unsure that you have successfully formed an alignment or crossed a gate then continue to perform the same ritual until you are confident that you are ready to proceed to the following ritual. do not be alarmed if you have extremely vivid and horrific dreams (or experience lucid dreaming) unless you begin to have recurring nightmares. it is not uncommon to have nightmares when you first begin these rites as your subconscious mind reacts with horror to the "evil" it is witnessing. these dreams should be cathartic and act merely to purge the subconscious mind of any inherited guilts and inhibitions. recurring nightmares, however, are a sign of deeply held fears and anxietie

DIABOLUS

in the book of cain31 the dragon samael and lilith join as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. the book of cain by michael w. ford as written cai

ian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. robert cochrane described tettens or cain as a rider on an 8 legged horse, thus draws close symbolism with the sigil of algol, the chaos star and inverse pentagram. this also makes assumption to the true nature of anubis being the son of set, with cain, the son of the devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick, therefore the opener of the way wears the mask of the beast and stands between both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. the book of pleasure, austin osman spare the society of the horseman s word in s

sical body. it is the timeless being, the psyche transformed into daemon. as it is the angel of violence and dragon of the watery abyss, it represents the mastery of the self through change and the ability to place occurrence and happenings into the magicians own individual universe. through the refinement of the subconscious (as based on the transference level of the unconscious to conscious via dreaming) the self grows in the study/interplay of his or her own environment and reality as it is perceived. this is the process of when the black magician begins to effectively crystallize the perceived essence of self, the very scratched surface to the core of self, and allow for a beginning of expansion of the will to manifest in other areas inward or outward. 38 this enables the sorcerer to p

n through deific self-association is the transference to becoming. ahriman represents the sorcerous side of lucifer, the darkness made flesh. in relation to leviathan, ahrimanean sorcery or yatuk-dinoih, responds and is directed by the self in response to the natural predilection of the sorcerers magical interests. thus by this alone, the activation and self-determined focus channels the will via dreaming, creating a possibility for such rapid movement to occur via the path of sorcery, etc. leviathan once faced by the sorcerer cannot be banished it is then a perceived sense of who we are. to deny leviathan is to become blind to our possibility and our very future. for one to begin to grasp the possibility of the immortal psyche, the mind which stands alone, which has emerged and evolved, d

DION FORTUNE MYSTICAL QABALA

astic, but there are certain broad principles which give guidance. wherever we find a plant traditionally associated with any deity we may be fairly certain that that plant has been proven to have affinities with the type of force that that deity represents. it may be that the association appears to our modern eyes to be superficial and irrational, such associations as freud has shown us that the dreaming mind employs; hut the worshippers of the deity, if the association is hallowed by tradition, will have built up the psychic connection between the plant and the force, and as in all such traditional associations, once established, the link is easily recoverable by those who know how to make use of the constructive imagination. whether there is any intrinsic relationship between the nature

DION FORTUNE PSYCHIC SELF DEFENSE

ved, he vanished, and i was left staring in amazement at the smooth fold of the blankets over the end of the little camp-bed on which i lay. it was then, and then only, that i realised he had appeared all grey and colourless, more like a shaded pencil sketch than a human being of flesh and blood. i asked him about this incident in the morning, but he said he had no recollection of it; he had been dreaming the uneasy, broken dreams of a sick man, but could not recall them. this, of course, was in no way an occult attack, but rather the visit of a friend, who had come to lean upon me in the course of his illness, and instinctively came to me for consolation when out of his body in trance at a time when his weakened condition prevented him from retaining his normal control over his psychic ac

DONALDTYSON NOMICON

is a group of stories, poems and novels written by him and by other writers centered around the premise that at some dim time in prehistory the earth was ruled by a race of monstrous and evil entities known as the great old ones. they were cast down from their seats of power and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the call of cthulhu "in the elder time chosen men had talked with the entombed old ones in dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchers, had sunk beneath the w

at the city would rise again when the stars were right. then came out of the earth the black spirits of earth, moldy and shadowy, and full of dim rumors picked up in caverns beneath forgotten sea-bottoms" connected with the lost city of the old ones is the hideous chant "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" which translates into english as "in his house at r'lyeh dead cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and sh

DONALDTYSON VAMPIRES

mit suicide. the sucking of the life force occurs during sleep as well as waking. the dreams of the victim are haunted by the psychic vampire. over time the will of the vampire completely subdues and controls the will of the victim. in this way the victim is prevented from breaking off the social connection with the vampire. as the vampire grows more vigorous and animated, the victim sinks into a dreaming, depressed, listless state. unless the connection between the vampire and its victim can be broken, sooner or later death of the victim will result from suicide, drugs, alcoholism, accident through weakness or inattention, or the inability to fight off disease. the vampire and his or her victim can be recognized by their relative energy levels, by the subservience of the victim and domina

ELLIS LOW TWELVE 1907

table pipe, as he sat with his knees drawn up, asked me to explain the hurried words i had spoken just before the charge upon the deserted camp. i did so, he listening and puffing in silence. after a time he said in his low, even voice "you told me that in the same instant that you received proof of vikka's guilt you would shoot him "i did say so, but i was literally paralyzed for the moment, not"dreaming of anything of the kind; i'm sorry i let him escape "so am i, for the evidence you saw was enough to hang him. and yet after all is said, lieutenant, i don't understand that fellow "in what respect "he has had no end of chances to strike us the hardest kind of blows, but never did so until to-night. why should he sacrifice so many greater for the single less "meaning that his opportunity

i had not dreamed that he belonged to the order, and, as he afterward told me, the thought never entered his head that i was a free mason "i guess the laugh is on you, brother chattin" added mcgibbon, shaking with silent laughter, which, however, was so hearty that the master gave a slight warning tap with his gavel "i'll admit it" i replied "i'll be hanged if i hardly know whether i am awake or dreaming" despite our care, we attracted so much notice that mcgib 'bon proposed we should withdraw from the lodge and talk things over. the master gave permission, and we passed 116 camping on his trail outside, down the stairs and halted on a corner of the street, where we were safe from cowans. before speaking, mcgibbon offered his hand again and we shook heartily "now, jerry" said he in his ge

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

in a thoughtful contribution to the second volume of the dream problem by ram narayana (delhi, 1922, he stated: i mention these things to show that telepathy is far from established as a fact, yet i must say that i believe it to be possible under certain conditions, but positively it can not be commanded at will in the slightest degree. he then related personal and family experiences of veridical dreaming. sources: abbott, david p. behind the scenes with the mediums. chicago: open court publishing, 1912. the history of a strange case. chicago: open court publishing, 1908. spirit portrait mystery. its final solution. chicago: open court publishing, 1913. abdelazys an arabian astrologer of the tenth century generally known in europe by his latin name, alchabitius. his treatise on astrology w

ld not see or hear anything of him. we all reached home within a quarter of an hour of each other. my father then told us he had never been in the field, nor near the field, in which we thought we saw him, the whole of that day. he had never waved to us, and had met with no accident. my father was riding the only white horse that was out that day. myers believes that canon bourne was subliminally dreaming of himself as having had a fall, and as beckoning to his daughters, an incoherent dream but of quite ordinary type. being born with the psychorrhagic diathesis, a certain psychical apparitions encyclopedia of occultism& parapsychology. 5th ed. 70 element so far detached itself from his organism as to affect a certain portion of space near the daughters of whom he was thinking, to effect i

tralasian society for psychical research. http/ www.ozemail.com.au/ amilani/ufo.html. march 4, 2000. australia aboriginal magic from birth to death, the australian aborigine, like most members of tribal societies, was surrounded by magical influences. the origins of all life were considered to emerge from the dream time, or the sacred time. this time could be reached while in the altered state of dreaming, and native rituals brought together the normal world with the dreaming. death was believed to be a return to this sacred time. in many tribes the power to perform magic, sympathetic or otherwise, was possessed by only a few people among the central tribes it was practiced by both men and women.more often, by the former, who conserved the knowledge of certain forms of their own. there was

through my hand under spirit influence, and these filled up with tracing of ever-new invention, without a thought of my own, i at once recognized the truth of kerner s statement. f. w. h. myers observed that independent drawings often exhibit a fusion of arabesque with ideography; that is to say, they partly resemble the forms of ornamentation into which the artistic hand strays when, as it were, dreaming on the paper without definite plan; and partly they afford a parallel to the early attempts at symbolic self-expression of primitives who have not yet learned an alphabet. like primitive writing, they pass by insensible transitions from direct pictorial symbolism to an abbreviated ideography, mingled in its turn with writing of a fantastic or of an ordinary kind. he often showed to expert

d are therefore not judged to be truly automatic. most researchers, however, have ascribed such performances to the subconscious activity of the agent. both automatic writing and automatic speaking necessarily imply some alternation of the consciousness from the common waking state in the subject, though such alteration need not be pronounced, but may vary from a light state such is common in day-dreaming to a full trance. when the phenomena are encyclopedia of occultism& parapsychology. 5th ed. automatic writing 127 produced during a state of trance or somnambulism the agent may be entirely unconscious of his or her actions. on the other hand, the automatic writing may be executed while the agent is in a condition varying little from waking and he or she may be quite capable of observing

ys is true, and many people in the neighbourhood were witnesses of it. sources: podmore, frank. modern spiritualism. london: methuen, 1902. reprinted as mediums of the nineteenth century. new hyde park, n.y: university books, 1963. beans the consumption of beans was prohibited by pythagoras and plato to those who desired veracious dreams, as they tended to inflate; and for the purpose of truthful dreaming, the animal nature must be made to lie quiet. cicero, however, laughed at this prohibition, asking if it is the stomach and not the mind with which one dreams. sources: cunningham, scott. cunningham s encyclopedia of magical herbs. st. paul, minn: llewellyn publications, 1985. bearded demon the demon who teaches the secret of the philosophers stone. he is not well known. the demon barbu i

mana maharshi (1879.1950, a highly esteemed hindu mystic. the center focuses on his method of self-realization and surrender to the supreme self through self-enquiry, expressed in the simple formula who am i? this is not merely a mental enquiry but is an attempt to locate the essential subtle self that is independent of ego and individuality and exists in all stages of consciousness. waking life, dreaming, and deep sleep. the center maintains an urban ashram, arunachala ashram, named after the sacred hill at tiruvannamalai, south india, where the sri ramana ashram was first established during the sage s lifetime. in addition to the urban ashram, there is also an ashram farm in nova scotia for devotees who wish to follow an intensive spiritual schedule. address: 342 east 6th st, new york, n

1,600,000 livres in four half-yearly installments. the cardinal was naturally overwhelmed at the suggestion but signed the agreement, and mme. de lamotte became the possessor of the necklace. she speedily broke it up, picking the jewels from their setting with an ordinary penknife. matters went smoothly enough until the date when the first installment of 400,000 livres became due. de rohan, never dreaming that the queen would not meet it, could not lay his hands on such a sum; and bahmer, noting his anxiety, mentioned the matter to one of the queen s ladies-in-waiting, who retorted that he must be mad, as the queen had never purchased the necklace at all. bahmer went at once to mme. de lamotte, who laughed at him, said he was being fooled, insisted it had nothing to do with her, and told h

kin first described the experiments in his books windows of the mind; discovering your past and future lives through massage and mental exercise (1974) and the christos experiment (1974. he subsequently published two additional books on the subject: worlds within: probing the christos experience (1976) and a door to eternity; proving the christos experience (1979 (see also arnall bloxham; double; dreaming true; out-of-the-body travel) sources: glaskin, g. m. a door to eternity: proving the christos experience. london: wildwood house, 1979. windows of the mind; discovering your past and future lives through massage and mental exercise. new york: delacorte press, new york, 1974. reprinted as windows of the mind: the christos experiment. london: wildwood house, 1974. worlds within: probing th

ages delivered by the medium were proved to have emanated from living individuals. this introduces the important question of whether the living can act as controls. it was found that messages from the living often came without their knowledge, in most cases when they were asleep. this would suggest that occasionally the spirit entity communicating might also be unconscious of doing so.it might be dreaming through the medium. the repeated statements of mrs. piper s controls that they have to enter a dream state to communicate have a curious bearing on this idea. the frenchman allan kardec and american john edmonds were the first to state that spirit communications may emanate from the living. in his spiritual tracts (october 24, 1857, edmonds writes: one day while i was at west roxbury ther

plied he, a great deal happened. i had been sitting over the fire with m. smoking and chatting. about 12:30 he rose to leave, and i let him out myself. i returned to the fire encyclopedia of occultism& parapsychology. 5th ed. double 439 to finish my pipe, when i saw you sitting in the chair just vacated by him. i looked intently at you, and then took up a newspaper to assure myself that i was not dreaming, but on laying it down i saw you still there. while i gazed, without speaking, you faded away. the rev. p. h. newnham, also quoted in phantasms of the living, had a singularly vivid dream. he saw the family of his fiancee, chatted with the father and mother in his dream, bade them goodnight, took a candle, and went off to bed. the he says: on arriving in the hall, i perceived that my fian

ia palladino s limbs and the objects moved as observed by sir oliver lodge: when six or seven feet away the time interval (between the push and the movement of the object) was something like two seconds. when the accordion is being played, the fingers of the medium are moving in a thoroughly appropriate manner, and the process reminds one of the twitching of a dog s legs when he is supposed to be dreaming that he is chasing a hare. it is as if eusapia were dreaming that she was fingering the instrument, and dreaming it so vividly that the instrument was actually played. it is as if a dog dreamt of the chase with such energy dragon encyclopedia of occultism& parapsychology. 5th ed. 448 that a distant hare was really captured and killed, as by a phantom dog; and, fanciful as for the moment i

es; animals have also been used as detectors. use of the terms astral body, double, etheric body, and dream body as more or less synonymous is somewhat confusing. for general purposes, the term astral body is more widespread, although astral projection is now being superseded by out-ofthe- body travel because parapsychologists have begun taking increased interest in the phenomenon (see also lucid dreaming) sources: morris, r. l, s. b. harry, j. janis, j. hartwell, and william g. roll. studies of communication during out-of-body experiences. journal of the american society for psychical research 72 (1978. muldoon, sylvan j, and hereward carrington. the projection of the astral body. london: rider, 1929. dreaming true the ability to have control and consciousness in the dream state, also kno

urces: morris, r. l, s. b. harry, j. janis, j. hartwell, and william g. roll. studies of communication during out-of-body experiences. journal of the american society for psychical research 72 (1978. muldoon, sylvan j, and hereward carrington. the projection of the astral body. london: rider, 1929. dreaming true the ability to have control and consciousness in the dream state, also known as lucid dreaming. according to hereward carrington (in his book higher psychical development, 1924) dreamers can keep conscious control up to the moment of falling asleep. he advises: when you have learned to do that, then construct before yourself, mentally, a definite scene, which you must hold firmly in mind. then, as you are falling to sleep hold this scene before you, and at the very last moment, bef

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a-u-m, which precedes and concludes reading from the vedas and is chanted as an individual mantra or magical prayer. hindu tradition says it is the origin of all sound, and initially came to those sages who reached the highest state of spiritual development. the three syllables are associated with the processes of creation, preservation, and dissolution and with the three states of consciousness (dreaming, deep sleep, and waking. manson, charles m. encyclopedia of occultism& parapsychology. 5th ed. 976 the scripture mandukya upanishad describes how aum, or om, is the basis of all the other letters in the sanskrit language and is associated with the universe and the human microcosm (analgous concepts exist in such kabalistic works as the sepher yesirah. a mantra may also be associated with

onitions of approach unaccountable ideas of an impending meeting with someone. a person seen in the street, for example, is believed to be an old friend, and the next second the mistake is seen. soon afterward, the real friend appears. such occurrences are fairly common, but may happen in a somewhat complicated way. a voice may be heard announcing the person s arrival while the percipient is in a dreaming or waking state. the voice may be accompanied by a phantom of the approaching individual. spiritualists said monitions of approach came from the projection of the human double of the person soon to arrive. monroe, robert allen (1915.1995) american businessman and an exponent of out-of-the body travel. monroe was born october 30, 1915, and grew up in his native lexington, kentucky. followi

primarily concerned, opi personnel attempt to assist people in understanding what is happening and if possible take steps to remove it. most on-site investigations occur in the san francisco bay area, but opi associates are located across the united states. founder and head of opi is lloyd auerbach, best known for his writings, including three books, esp, hauntings and poltergeists( 1986, psychic dreaming (1991, and mind over matter (1996, and his regular column in fate magazine. auerbach is a graduate of northwestern university (b.a, 1978) and jfk university (m.s. in parapsychology, 1981. since 1983 he has been an adjunct professor at jfk university. he served as the president of the california society for psychical research for four years (1988.1992, and in 1989 he became the president o

paranormal investigations in 1989. opi publishes a monthly newsletter, invisible signals. it maintains an internet site at http//www.mindreader.com. the office has no physical facilities but may be contacted through its website or telephone hotline. sources: auerbach, lloyd. esp, hauntings and poltergeists. new york: warner books, 1986. mind over matter. new york: kennsington books, 1996. psychic dreaming. new york: warner books, 1991. office of paranormal investigations. http/ www.mindreader.com. may 20, 2000. official ufo (magazine) newsstand magazine, published nine times per year during the 1980s, that included articles, photographs, charts, and other information relating to extraterrestrial phenomena. ohio sky watcher former quarterly publication of ohio ufo investigators league, inc

certain techniques were also described by both callaway and muldoon for facilitating the release of the astral or ethereal body from the physical body. these included visualizing such mental images as flying or being in an elevator traveling upward, just before going to sleep. some involuntary releases occurred as a result of regaining waking consciousness while still in a dream state (i.e, lucid dreaming. this was often stimulated by some apparent incongruity in the dream, such as dreaming of one s own room but noticing that the wallpaper has the wrong pattern. such awareness sometimes resulted in normal consciousness, but with a feeling of being outside the physical body and able to look down at it. many individuals who claimed to have experienced astral projection describe themselves as

d repercussion effects. sometimes the transition to ouspensky, p(eter) d(emianovitch) encyclopedia of occultism& parapsychology. 5th ed. 1160 and from the physical body appears to be assisted by deliverers or spirit helpers, or even obstructed by hinderers. projection may be preceded by a cataleptic condition of the body in which there are hypnogogic illusions. because of the close association of dreaming and hallucinatory images, many people have dismissed claimed obes as illusory or merely dreams. one controlled experiment in astral projection was undertaken by the medium eileen j. garrett in 1934, when a test was set up between observers dr. muhl in new york and dr. d. svenson in reykjavik, iceland. reportedly, garrett projected her astral double from new york to iceland and acquired te

t the only or right one. the basis of premonitions need not be the supposition of either a closed future or an eternal present. the consideration of the presence of presupposition leads directly to questions of freedom and the nature of the future. do premonitions announce an unalterable future or suggest a future that can with attention be altered? more recently an extended study of precognitive dreaming was done by mary stowell with a group of five women tabulating 32 characteristics of such dreams. syntheses of the narratives of interviews indicated common patterns across the dream descriptions and the responses to the experiences. both traumatic and nontraumatic situations arose, some of which would benefit by professional counseling to assuage guilt and a sense of helplessness. in som

s dominant (and materially successful) thought pattern, particularly in failing to comprehend or dismissing the religious or transcendent dimension of human experience. the mailing address of the religious experience research centre is westminster college, oxford, ox2 9at england. rem initialism for rapid eye movement, a physical phenomenon during which the most active, visually rich, and bizarre dreaming occurs. remy, nicolas (1530.1612) nicolas remy, a french demonologist, was the author of the frequently reprinted demonolatry (1595, a standard reference for witch-hunters in the next centuries. he was born around 1530 at charmes, vosges department, in lorraine. his father, gerard remy, was provost of charmes and his uncle held a prominent position in the department. following their lead

t she head a seth organization. she died september 5, 1984, in her home town, elmira, new york. the austin seth center was formed to spread the ideas of the seth material; it also publishes the quarterly magazine reality change. in roberts s posthumously published book seth, dreams and projection of consciousness (1986, her husband robert butts stated: i think that i ve had a number of waking and dreaming experiences in which jane and i have communicated with each other since her physical death. so have others. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. melton, j. gordon. religious leaders of america. detroit: gale research, 1991. roberts, jane. adventures in consciousness: an introduction to aspect

and mystic, peter demianovitch ouspensky (1878.1947) who was a disciple of georgei ivanovitch gurdijeff in connection with the theosophy movement of helena petrovna blavatsky began to rise to prominence in small elite circles of europe. according to peter washington in his 1993 book, madame blavatsky s baboon, the self-taught ouspensky was tempted more by luciferean visions of self-transcendance, dreaming of a humanity remade in the image of gods by its own strenuous efforts. ouspensky was never officially a member of the theosophical society, which was banned in russia until 1908. by 1914 when world war i began and the revolution in russia became imminent, ouspensky moved away from theosophy. he was in an ongoing search to raise consciousness.his own and others.in order to understand why

van j. muldoon, explains the theory through his own experience: the astral body discoincides during sleep for the purpose of recharging and the depth of sleep and the amount of recuperation depend upon the distance between the astral and physical bodies; i.e, the greater the distance of separation, the freer the inflow of cosmic energy, or prana, into it. precursors to astral projection are lucid dreaming (an awareness of the self in dream state) and interrupted sleep (in which the physical body arises during the sleep state. considerable study is presently being conducted in the area of rapid eye movement (rem) sleep. rem sleep is said to constitute between 20 and 50 percent of sleep activity. during this type of sleep, the brain seems to behave as if the body is awake: brainwave activity

: essays in modern psychical research from the international journal of parapsychology. new york: g. p. putnam s sons, 1970. bigelow, j. the mystery of sleep. london: unwin; new york: harper, 1903. braid, james. neurypnology; or, the rationale of nervous sleep. london, 1843. reprint, ams press, 1976. slawensik poltergeist encyclopedia of occultism& parapsychology. 5th ed. 1418 cohen, d. sleep and dreaming: origins, nature and functions. new york: pergamon press, 1981. crookall, robert. during sleep: the possibility of cooperation between the living and the dead. new hyde park, n.y: university books, 1974. dement, william c. sleepwatchers. stanford: stanford alumni association, 1992. some must watch while some must sleep: exploring the world of sleep. san francisco: san francisco book, 1976

some must sleep: exploring the world of sleep. san francisco: san francisco book, 1976. reprint, new york: norton, 1978. green, celia e. lucid dreams. london: hamish hamilton, 1968. hammon, a christopher. if you don t snooze, you lose: getting a good night s sleep is critical to productivity and creativity. http//www.quantadynamics.com. september 27, 1997. jones, richard m. the new psychology of dreaming. new york: grune& stratton, 1970. jyotir maya nanda, swami. waking, dream, and sleep. miami, fla: yoga research foundation, 1974. muldoon, sylvan, and hereward carrington. the projection of the astral body. london: rider, 1929. murphy, cullen. hello darkness: dealing with yet another deficit. atlantic monthly march 1996. 22.24. perl, james. sleep right in five nights. new york: william mo

waking state. there are various degrees of somnambulism. charles richet spoke of semi-somnambulism, the state in which the medium retains consciousness while automatic manifestations take place. catalepsy is a deep stage of somnambulism. the fakirs and yogis of india induced it by an effort of will. the mildest form of somnambulism is typified in the inarticulate murmurings or vague gestures of a dreaming child, while in the most extreme cases where all the senses are active and the actions apparently as purposive as in the normal waking state, it borders on the condition of spontaneous hypnotism. its affinity with hypnosis was recognized early, when the hypnotic subjects of the animal magnetists were designated somnambules. it is remarkable that somnambulists may walk in dangerous paths w

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

o otherworldly events. the otherworld, perhaps, can happen to any of us at any time, but we may not live in it at least if we know what s good for us in the way that we live enclosed within the four walls of the physical structure in which we read these words. it is not wise to pass through a world of physical laws while distracted by all-encompassing dreams. even so, there is still a nobility to dreaming. there is also an undying appeal to the sort of romantic impatience that imagines new worlds bigger and more wondrous than our own, then xvi introduction brings these worlds and their marvelous inhabitants into our own. if extraordinary encounters are occurring only with otherwise hidden sides of ourselves, they are still or surely all the more so worth having. jerome clark references car

FAUST

m! more lovely gleaming, blue ether beaming, gaze down, benign! now are the darkling clouds disappearing! faint stars are sparkling, gentler suns nearing hitherward shine. graces, adorning sons of the morning, spirit-like, bending, wavering, hover. yearning unending follows them over; ribbons a-trailing, fluttering, veiling, wide spaces cover, cover the bower, where, with deep feeling, lovers are dreaming, life-pledges sealing. bower by bower! tendrils out-streaming! heavy grape s gushing, in the vats plunging; out from the cushing winepresses lunging, wine-streams are whirling; foaming and purling onward o er precious pure stones they wind them, leave heights behind them, broad ning to spacious fair lakes, abounding green hills surrounding. winged creation, sipping elation, sunward is fle

ine in anguish ponders hour- and day-long how uncertain is the promise of devoted industry. now with hoe and now with shovel, now with hilling, pruning, tying, unto all the gods he prayeth, to the sun-god best of all. pampered bacchus frets himself but little for his faithful servant, rests in bowers, lolls in caverns, prattling with the youngest faun. what he ever needed for his half-intoxicated dreaming, he has always near at hand in wineskins, pitchers, divers vessels right and left in cool recesses for eternal ages stored. but if all the gods together, helios the most important, fanning, moistening, warming, glowing, filled with grape-vine s horn of plenty, where the quiet vintner laboured, there new life will soon be stirring, with a rustling in each trellis and a rush from stock to s

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

in the sifra detzniyutha, this tension in the tree is called weight and the balancing in weight. the relationship between vast and small face is depicted in the tree of life (figure 3.1) some of the most important names of small face are yhvh hvhy, el la (pronounced ale, opposite of lo al, and adonai ynda (lord, master. each universe has its own small face who xlike a dreamer who knows he/she is dreaming xcreates, sustains, and dissolves the creation moment by moment by moment. our sense of time is formed by our imperfect perception of the higher planes of' 8: h" 2: 2 2:e 8% existence. our hopes for the future and our memories of a past (also created, sustained, and dissolved moment by moment) instill the impression that time is onflowing. to access the consciousness of vast face, one mus

not seek the consciousness of small face as a goal, or even as an intermediate stage up the tree. such aspirants focus directly on vast face and seek to establish a connection in their consciousness to the negatively existent substratum in the roots of the tree. holding on to the banner of neti, neti- not (al) this, not (al) this, they renounce all name and form and all experiences in the waking, dreaming, and dreamless sleep states as illusory. the exceptional strength of concentration and force of will that are requisite to engage in vast face practices make them suitable for only a small percentage of aspirants. such practices are also generally more appropriate for monks who have literally renounced the world and live away from the din and temptations of modern civilization. in the pri

ndition during your meditation the following morning. some people feel that psychotropic drugs enhance spiritual practices or even facilitate spiritual progress. however, many high level yogic masters from all mystical traditions have warned that this is not the case. immoderate use of such substances can, in fact, dull the mental instrument, diminish the quality of meditation, obstruct conscious dreaming, and destabilize the nervous system. the following sections discuss how to prepare the external and internal environments for meditation. a simple routine of meditation practices involving a root mantra and complimentary visualization, as well as, a more elaborate routine of practices will be presented. these two examples will typify a small facecentered practice. this material will be fo

rts. you may wish to engage further in prayer at that time. having finished your prayer, arise from your meditation seat 53' 8: h" 2: 2 2:e 8% and begin your day, or lie down to begin your sleep period. if you are starting your day, try to not talk or engage in frenetic activity. if you are going to sleep, you might try falling asleep on your back if you can, as this will help stimulate conscious dreaming. 2 f# horizontal sinatic name hvhy on the tzimtzum% e2 2 e" 2' 8: h 2" 50 2 f# sinatic yosher on the tzimtzum-,0, the previous section described an example of a simple routine of practice. the mantric meditation that was described is the core small face-centered practice of the mystical qabalah. it is quite powerful in and of itself, and has proven quite effective. there is no particular

ng after commencing their meditative discipline. events in your life will start feeling less accidental, less coincidental, and they will give you more of a sense that god is teaching you through your lifestream and your relationships with others. it is also not unusual for aspirants to notice subtle differences in their sleeping and dream life. it is a good practice to try to stimulate conscious dreaming. by falling asleep on your back while repeating the mantra, or holding on to some thought or image, you may start to experience consciously leaving your body and being awake in your geviyah (astral body) in yetzirah (world of formation. this can be somewhat unsettling in the early stages, until you get accustomed to the experience and more familiar with the process. try not to panic. at f

6* one of the truly great advantages of human incarnation is the exposure to a relatively rapid process of change. every day the sun rises and falls, things manifest and decay, bodies are born, age rapidly, and die. this makes it much easier for people to have a sense of the impermanence of all things, thereby inspiring them to seek within themselves that which does not change through the waking, dreaming, and dreamless sleep states. still, most people waste the precious life given to them. by blindly pursuing selfish desires, and embracing the lure of lust and greed, they deny themselves their birthright: the glorious awakening in the ascent of the tree. your chosen ideal is your true guru, alive and awake in your heart, as close as your jugular vein. the lord is the best of all teachers

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

yptians, merely because of this we intensely desire to know it. and are often grievously disquieted by the dreams of some little man, not to say impostor, not only with no profit, but also with great waste of time, if not with some worse result, though this is already quite bad enough.1 does "if not with some worse result" imply being led into magic? and how the great hermes has sunk here to some dreaming little man, and perhaps an impostor! magia would not meet with the faith, or credulity, so necessary for its success in the erasmian atmosphere. and erasmus also several times indicates in his letters that he does not think much of cabala,2 although he was a friend of reuchlin. moreover, even the christian basis of the synthesis of the christian magus is shaken when erasmus in his new tes

this critical impiety, in which erasmus was following the bold valla, greatly shocked the english carthusians4 and must also, one would think, have alarmed his friend john colet, an ardent dionysian. thus in the vicinity of erasmus' critical (and also entirely nonscientific) mind, the whole set-up of the renaissance magus, as so impressively formulated by ficino and pico, would dwindle into vain dreaming based on doubtful scholarship. and, as a christian, the erasmian would repudiate prisca theologia as not the true, 1 erasmus, paraclesis (1519, in opera omnia, leyden, 1703-6, col. 139; quoted as translated by d. p. walker "the prisca theologia in france, j.w.c.i, xvii (1954, p- 254- 2 "mihi sane neque cabala neque talmud nunquam arrisit (opus ep, ed. cit. i l l, p. 589. he uses almost ex

nuscript. the time was coming for a new mission, like the one on which he was sent into england by henri iii. we have seen that in the de imaginum, signorum et ideaimm compositione the notions behind the spaccio della bestia trionfante are rising with renewed force in the inner life. the prior of the carmelite monastery at which bruno stayed in frankfort told ciotto that he was always writing and dreaming and astrologising about new things("se occupava per il piu in scriver ed andar chimerizando e strolegando cose nove; that he said that he knew more than the apostles, and that, if he had a mind to it, he could bring it about that all the world should be of one religion("egli dice, che sa piu che non sapevano li apostoli, a che gli bastava l'animo de far, se avesse voluto, che tutto il mon

FRATER TENEBROUS CULTS OF CTHULHU

yeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or the place of the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft

has left us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it appears to hold a great value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of the o.t.o, lovecraft s great contribution to the occult lay in his demonstration indirect as it may have been of the power so to control the dreaming mind that it is capable of projection into other dimensions, and of discovering that there are doors through which flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blava

FRATER U D PRACTICAL SIGIL MAGIC

-independent contact between consciousness and unconsciousness is controlled but through which the consciousness also gets in direct contact with the mental sphere (while avoiding the censor-filter and the astral plane. channel c is only permissible in a state of galtered awareness. h the two gdream levels h of the consciousness and the unconsciousness have direct access to the astral level. ucid dreaming would imply an intersection point with the causes are planted by magical means, which often manifest themselves on the physical level (l the mental level, which is very rare) to be effective, sigilization should take place in c (the altered state of consciousness. be aware that the consciousness does not have direct access to the causal plane and the unconsciousness has only got indirect

FULLER J F C SECRET WISDOM OF THE QABALAH

as space, which contains all things. to this idea we add a creative impulse, and the world is endowed with a will to unfold itself and we enter the sphere of time, of thought in extension. from this unfolding emerges form- geometricity, or a multiplication of spaces, shadows of things to be. so far there is no materiality; only mathematics, numbers, and letters; symbols, of shapes which are still dreaming. lastly, in these forms movement is born and they become what we call substantial; then only do we enter the physical world of action- of materialized thought. movement presupposes a working outwards from a centre, or a working inwards from a circumference, a breathing in and out. in both there is a starting-point and a beyond the starting-point: a duality which presupposes a choice betwe

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d urged waite in 1876,butitwasnoteasy for an eageryoungpoettofollow such sober advice, and it becamedoublydifficult after 1878whenhe reachedtheageoftwenty-one and wasadmittedtothereadingroomofthebritishmuseumlibrary. there,forfiveyears-except for interludes by the sea-waite busiedhimselfwithalchemy,theology, magic(in the guiseofeliphas levi, mythology.astronomy,and poetry;reading, annotating, and dreaming.butwhilethereadingroomgavehimthe.appearanceofapolymathit didnotgivehiman income.hecouldnotlive for ever ondwindlinglegacies and onthegoodwillofhismother, and as therewasno'anything'towhichhe couldturnhis hand,writingfor pleasuremustneeds becomewritingfor profit, waite's first forayintocommercialjournalismwas ashortpiece onsomesacredtrees,published inchambers'journalforaugust1884,butthatwa

GILBERT THE MAGICAL MASON

oduction tof.l.gardner'sbibliothecaastrologica(1911.]19. dreamsdreams have at all times been a favourite subject for discussion, and the very little that is known about their causation has ledtothe utmost divergence in 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

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 action, may come the faculty of dreaming. domesticated animals certainly develop some reason in addition to their primal instinct, and this can only be due to the companionship of man and the training they receive; the mere change of food would not alone account for their extended powers. to return to humanity, byron wrote ofdreams-strange state of being. senseless to feel, and with sealed eyes to see;182while catosaid-themagica

eturn to humanity, byron wrote ofdreams-strange state of being. senseless to feel, and with sealed eyes to see;182while catosaid-themagical masonregard not dreams, since they arebutthe images of our hopes and fears.wordsworth said that we mayhunthalf a day for a forgotten dream.joel, the old hebrew prophetsaid-your old men shall dream dreams.dryden wrote-253dreams are interludes which fancy makes.dreaming may be described as the activity of some of the mental faculties during sleep: the mental processes which are most frequently concerned in our dreams are memory and fancy; these give rise to disordered conceptions, vague images, and unnatural combinations of scenes, persons and events. dreams by a form of reflex action may give rise to involuntary actions and many forms of muscular contra

fects of some poisons, of only transient effect; we find that characteristic qualities of dream are exhibited by persons under the influence of opium, and persons whose mental faculties are temporarily disordered by alcoholic excess. opium gives rise to deep, sound sleep in persons unused to its action, but large doses in persons who have outgrown its soporific effect exhibit the power of causing dreaming in a very exaggerated form: opium eaters dream, and remember dreams, characterised by gorgeous imagery, exalted impressions and boundless grandeur. students should read the dreams of thomas de quincey, the famous author who was an opium eater. alcoholism on the other hand creates dreams of terror, hatred, malice and suspicion; hauntings by animal forms, by serpents or by insects, and an i

GILBERT THE SORCERER AND HIS APPRENTICE

merely one small. division, that there are a larger day and night, which again are part of the still larger day and nightofbrahm. yet, even so, the day and night of the human organism are a part, even as the pulsationsareapartoftheterrestrial day and night; and even so we find the pulsation, the267 circulation,thephenomena of nerve force different by day andsleeping, and the intermediate stage of dreaming.butinspiration and expiration, and outflow and inflowofblood, the current of life, goes on without cessation day andlight,summer and winter,butis modified. now, that is not explained in rama prasad's book. 1 believe that the word day and night, and the word sun and moon, areusedlargely as blinds. yet there is no reason, and isaythis absolutely with knowledge, why this amount of knowledge

GOETIA LUCIFERIAN

en us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our in

questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and deve

, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self

l tool in all that you do in daily life. it is highly recommended to work with the spirits of the goetia after you have achieved a union with the body of light, to confirm self-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equally as significant in the development of the self. the shadow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape sh

the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed associati

hadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge fro

the embrace is the paramount of ecstasy, from which shakes the foundation of your being. as you are close to her, another hand brings up a skull bowl of blood, which was catching the fornication of her lips below. this is her sacrament, the elixir of the beast and the venom of the infernal sabbat. drink deep and know the vampyric reawakening to the shadow. when you go forth to the sabbat or seek dreaming consultation with the goetic spirits, always remember this union with both aspects of the shadow, and the light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two word

e dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-an, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown

n! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i become in this darkend image- by this circle i do become b

craft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the

ide there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in strength with your willed focus. on the night of the fullmoon, exhume the vessel and in the temple invoke the spirit through the black mirror of circle, seek the inspiration of the spirit and then retire to sleep. take notes to the dreaming communion and meeting of the force, it will guide you to the answers you seek. do not threaten or seek to harm the spirit without purpose, but be firm and consistent in your communication. demand fairly it conduct the purpose of its summoning. the essence of sorcery is the focused view of self-enchantment. self-enchantment is the process of remanifesting inspiration aspects of obsessional

o is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely on the sorcerers ability to go forth into trance to summon such latent forces. e

zepar zepar is a duke whom appears in red clothing and armor. he is likewise considered a familiar of babalon-lilith, and causes lust and love between women and men. he is also one aspect of the crone as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over

in secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning and herbalism, whom knows the use of precious stones. bathin is also a spirit of astral projection, causing in dreaming states the consciousness to project to other countries and lands. he rules over 30 legions of spirits. s sallos 45 sallos/saleos is a might duke as well, who appears in the form of a soldier of medieval times riding on a crocodile, whom is crowned. sallos is a spirit of lust and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union wit

GOLDEN CHAIN AND THE LONELY ROAD

inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous

being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of ini

the formal rite of induction is literally considered to be the same breath carried down through the bodies of each successive master or mistress; it is the 'pneuma, the vital air of illuminative life; it is the 'one breath, the hyperborean insufflation from cain to his kin. in attenuation, this mystery is conveyed through every word- every act of speech, whether in waking, vision, imagination or dreaming- which conveys the gnosis of the arte magical to the individual aspirant. iii. the lineal transmission of deed- every action is an interaction between self and other, and is therefore a potential transaction between the aspirant and the initiator. the opening of the eyes, the placing of the step, the turning to-and-fro between directions, the on-lay of the hand, the sojourn, the flight, t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

a winding dirt road up the side of a steep and forbidding mountain brought us to machu picchu itself, to the ruins, and to a bad hotel which charged us a nonsensical amount of money for a not very clean room. we were the only guests. though it had been years since the local guerrilla movement had last bombed the machu picchu train, not many foreigners were keen to come here any more. machu picchu dreaming it was two in the afternoon. i stood on a high point at the southern end of the site. the ruins stretched out northwards in lichen-enshrouded terraces before me. thick clouds were wrapped in a ring around the mountain tops but the sunlight still occasionally burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the ce

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

tle body. this is sometimes called traveling in the astral body, or astral traveling. however, the enochian system views the astral as only one of several cosmic planes and therefore prefers to cali the process traveling in the spirit vision. the terco spirit vision implies maintaining a consciousness which is higher than the normal brain consciousness. traveling in the spirit vision differs from dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

vila tore down at night. at last she made known to the kings, that the building would never hold till two horn brothers (or sisters) of like name ivere pid into the founda'ion. nowhei-e could such be found. then the vila required, that of the three wives of the kings she that carried out food to the masons the next day should be icalled up in the ground. when the consort of the youngest king, not dreaming of such a decree, brings out some dinner, the 300 masons drop their stones around her, and begin to wall her in; at her entreaty they left a small opening, and there she continued for some time to suckle her babe, who was held up to her once a day (vuk 2, 5. once, when the slavs on the danube purposed founding a new cit, the heads of the people, after the old heathen wont, sent out men ea

. 901; so is the os' drohtines dram= heaven, hel. 54, 11. 63, 14. 85, 21 to be taken as 'dei jubilum, gaudium' as opposed to' manno, liudo drom (p. 795, the transitory dream of this world. for somnium stood the as. swefen, os. suehlian; the on. svefn is simply somnus, and sofna to fall asleep, mhg. entsweben is sopire, lull to sleep, which again has to do with ohg. suep (aer, so that sleeping and dreaming properly mean trance or ecstasy, the spirit's soaring away into the air (conf. arprettan, p. 1083. this is closely conn, with lat. sopor, and sompnus, somnus, somnium. both ohg. and on. seem to confine their troum, draumr to the sense of somnium. the gothic word for ovetpo (dream) is lost to us. instead of our proverb' triiume sind schliume/ dreams are foams, i have found a more truly rhy

less important is the first dream in, a neiu house (sup. i, 123; k, 61, but you must have counted all the rafters before going to sleep. king gorm is admonished to build a house on a spot where none had stood before, and therein to sleep and dream (fornm. sog. 11, 4-6; conf. saxo gram. 179; whereas halfdan the black (saga cap. 7) is advised to dream in a pigstye, and the dream will come true. of dreaming in a new led, fornald. sog. 1, 367. again, a dream on neiv-year's night 1' yoii've ideas like an old house' we say on the contrary to one whose remarks are not to the point. deeam interpreting. 1147 comes true (sup. i, 528. in reinli. 88, when clianteklcr has told his ingeniously constructed dream, it is added' manec troum erscheinet sich liber siben jar/ comes to pass in 7 years' time. a

HAMIL THE ROSICRUCIAN SEER

flat hat on, talking to the people; now he has put a large tinhomto his ear, and is lifting up his hand.'nowthese,-mayi sayfacts?-are thus to be accounted for, according tomrsandby's hypothesis.thetrees, the seed255 gathering, and the negro 'love of the marvellous' the correct description and part of the answers 'thought reading' a part of the description and a portion of the answers 'suggestive dreaming' thecoup-de-soleilof twenty-four hours' duration 'a remarkable instance of the power of the imagination over the body' and the perception of the circumstances taking place in the vessel and afterwards proved to be minutely correct 'old mesmeric principles of thought reading and clairvoyance 'what's in a name' but similar objections had been made to m. cahagnet personally, and he has given

ed to tell me the circumstance; but i could never by any means induce him to inspectitagain. it is remarkable that a few months after this happened his relative, with whom i was absent,died.inthis case there was no embodiment of thought, no angle of incidence equalling the angle of reflexion, and it would be difficult to persuade my friend, a hale and hearty farmer offifty,that at noon-day he was dreaming.'f,'in p. 69 ofthezoist;considers this modeofdivination as precisely analogous to one ofmrbraid's methods of inducing sleep; but in that he ismostcertainly in error; there is not the slightest analogy betweenmrbraid's process of producing sleep by fatiguing the rectus and levator muscle of the eye, and the methodofinspecting the crystal.mrbraid's method is to fix a small but conspicuous o

intofcoincidence, and gave minute descriptions of many persons whom she could have no idea of; she saw the persons and things in the fluid, only when the angles of thought converged' with due deference todrcollyer, is it not most probable that these ladies were influenced by the267 well known mental control which magnetizers possess over their patients, and which has been aptly termed 'suggestive dreaming? upon considering the relations just made it cannot for a moment be supposed that lord prudhoe and major felix could have heard the persons and costumes thus described, in the same sequence in which they were formed in their own minds, without remarking the coincidence; still less could major felix have felt such astonishment at the description of his brother, with the accessories of the

HANDBOOK OF EGYPTIAN MYTHOLOGY

n in order to make things live and grow. more often, egyptian creation myths speak of the creator s coming into being in the nun. the generative powers of the nun could be personified by a goddess known as mehet-weret (the great flood) who gave birth to the creator sun god. every night the sun god ra returned to the watery abyss to be regenerated. most semiconscious or unconscious states, such as dreaming, drunkenness, or death, were thought of in terms of descending into this abyss. in the underworld book known as the book of gates, ra joins the spirits of the dead in the nun. at the climax of this book, the god nun appears as a giant figure lifting the sun boat out of the depths and into the sky. more pessimistic egyptian texts speak of the world ending when the creator chooses to return

HELENA BLAVATSKY NIGHTMARE TALES

ight the abyss of time! oh, that i could find myself forone short day a partaker of the secret arts of the gods, a god myself, in the sight and hearing of enrapturedhumanity; and, having learned the mystery of the lyre of orpheus, or secured within my violin a siren,thereby benefit mortals to my own glory" thus, having for long years dreamed in the company of the gods of his fancy, he now took to dreaming ofthe transitory glories of fame upon this earth. but at this time he was suddenly called home by his widowed nightmare talesthe ensouled violin62 mother from one of the german universities where he had lived for the last year or two. this was an eventwhich brought his plans to an end, at least so far as the immediate future was concerned, for he had hithertodrawn upon her alone for his m

om of thistravelling project, but his bohemian habits of life were too strong to be abruptly abandoned. he placed hissmall capital with a banker for a rainy day, and started on his pedestrian journey via germany and austria.his violin paid for his board and lodging in the inns and farms on his way, and he passed his days in thegreen fields and in the solemn silent woods, face to face with nature, dreaming all the time as usual with hiseyes open. during the three months of his pleasant travels to and fro, he never descended for one moment nightmare talesthe ensouled violin63 from parnassus; but, as an alchemist transmutes lead into gold, so he transformed everything on his way intoa song of hesiod or anacreon. every evening, while fiddling for his supper and bed, whether on a green lawnor i

preference to his violin over thelyre of orpheus. taken au serieux, mythology thus seems a decided antidote to fear, in the face of theologicalthreats, especially when strengthened with an insane and passionate love of music, with franz, euterpeproved always victorious in every contest, aye, even with hell itself! but there is an end to everything, and very soon franz had to give up uninterrupted dreaming. he had reachedthe university town where dwelt his old violin teacher, samuel klaus. when this antiquated musician foundthat his beloved and favourite pupil, franz, had been left poor in purse and still poorer in earthly affections,he felt his strong attachment to the boy awaken with tenfold force. he took franz to his heart, and forthwithadopted him as his son. the old teacher reminded p

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ow us that we are on quite another plane. our philosophy teaches us that, as there are seven fundamental forces in nature, and seven planes of being, so there are seven states of consciousness in which man can live, think, remember and have his being. to enumerate these here is impossible, and for this one has to turn to the study of eastern metaphysics. but in these two states-the waking and the dreaming-every ordinary mortal, from a learned philosopher down to a page 44 the key to theosophy- hp blavatsky.txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wi

like the vedantins, omits to include two principles, namely, the spirit( atma) and the physical body, the latter of which, moreover, he calls "the cadaver" then there is the taraka raja-yoga school. its teaching recognizes only three principles in fact; but then, in reality, their sthulopadhi, or the physical body, in its waking conscious state, their sukshmopadhi, the same body in svapna, or the dreaming state, and their karanopadhi or "causal body" or that which passes from one incarnation to another, are all dual in their aspects, and thus make six. add to this atma, the impersonal divine principle or the immortal element in man, undistinguished from the universal spirit, and you have the same seven again. they are welcome to hold to their division; we hold to ours [see 'secret doctrine

on earth to commune with the living (see spiritism) st. germain, count a mysterious personage, who appeared in the last century and early in the present one in france, england, and elsewhere. sthula-sharira the sanskrit name for the human physical body, in occultism and vedanta philosophy. sthulopadhi the physical body in its waking, conscious state (jagrat. sukshmopadhi the physical body in the dreaming state (svapna, and karanopadhi "the causal body" summerland the fancy name given by the spiritualists to the abode of their disembodied "spirits" which they locate somewhere in the milky way. it is described on the authority of returning "spirits" as a lovely land, having beautiful cities and buildings, a congress hall, museums, etc, etc. swedenborg, emanuel a famous scholar and clairvoya

HINE P OVEN READY CHAOS

those afflicted to declare themselves to be maguses, witch queens, avatars of goddesses, or spiritual masters. if you catch yourself reffering to everyone else as the herd, or human cattle, etc, then its time to take another look at where you re going. myself, i prefer the benefits of empathy and the ability to get on with other people than the limitations of being a reclusive wouldbe raskalnikov dreaming of the serving slaves. while we might echo the words of hassan i sabbah that nothing is true, everything is permitted, acting totally from this premise is likely to bring you into conflict with those individuals and authorities who have pretty fixed views on what isn t permitted. thus, despite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical ph

HP LOVECRAFT A DARK LORE

mental disorder. on april 2 at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of march 22. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained skepticism then forming my philosophy can account for my co

: the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them the words meant. this text, as given, ran something like this "in his house at r'lyeh dead cthulhu waits dreaming" and now, in response to a general and urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might b

were not the great old ones. no man had ever seen the old ones. the carven idol was great cthulhu, but none might say whether or not the others were precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this "in his house at r'lyeh dead cthulhu waits dreaming" only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police

e to drink in the bewildering beauty of the old town as it rises on its eastward bluff, decked with its two georgian spires and crowned by the vast new christian science dome as london is crowned by st. paul's. he like mostly to reach this point in the late afternoon, when the slanting sunlight touches the market house and the ancient hill roofs and belfries with gold, and throws magic around the dreaming wharves where providence indiamen used to ride at anchor. after a long look he would grow almost dizzy with a poet's love for the sight, and then he would scale the slope homeward in the dusk past the old white church and up the narrow precipitous ways where yellow gleams would begin to peep out in small-paned windows and through fanlights set high over double flights of steps with curiou

note "all civilisation, all natural law, perhaps even the fate of the solar system and the universe? and marinus bicknell willett had sifted their dust through his hands! then he noticed a small door at the further end of the room, and calmed himself enough to approach it and examine the crude sign chiselled above. it was only a symbol, but it filled him with vague spiritual dread; for a morbid, dreaming friend of his had once drawn it on paper and told him a few of the things it means in the dark abyss of sleep. it was the sign of koth, that dreamers see fixed above the archway of a certain black tower standing alone in twilight- and willett did not like what his friend randolph carter had said of its powers. but a moment later he forgot the sign as he recognised a new acrid odour in the

s i encountered those gigantic sealed trap-doors in the lowest level, around which such an aura of fear and forbiddenness clung. i saw tremendously tessellated pools, and rooms of curious and inexplicable utensils of myriad sorts. then there were colossal caverns of intricate machinery whose outlines and purpose were wholly strange to me, and whose sound manifested itself only after many years of dreaming. i may here remark that sight and sound are the only senses i have ever exercised in the visionary world. the real horror began in may, 1915, when i first saw the living things. this was before my studies had taught me what, in view of the myths and case histories, to expect. as mental barriers wore down, i beheld great masses of thin vapour in various parts of the building and in the str

e. i saw also the ruins of incredible sunken cities, and the wealth of crinoid, brachiopod, coral, and ichthyic life which everywhere abounded. of the physiology, psychology, folkways, and detailed history of the great race my visions preserved but little information, and many of the scattered points i here set down were gleaned from my study of old legends and other cases rather than from my own dreaming. for in time, of course, my reading and research caught up with and passed the dreams in many phases, so that certain dream-fragments were explained in advance and formed verifications of what i had learned. this consolingly established my belief that similar reading and research, accomplished by my secondary self, had formed the source of the whole terrible fabric of pseudomemories. the

oyle, my son, and i set out to view the anomalous block. failure, however, confronted us. i had formed no clear idea of the stone's location, and a late ind had wholly altered the hillocks of shifting sand. vi i come now to the crucial and most difficult part of my narrative- all the more difficult because i cannot be quite certain of its reality. at times i feel uncomfortably sure that i was not dreaming or deluded; and it is this feelingin view of the stupendous implications which the objective truth of my experience would raise- which impels me to make this record. my son- a trained psychologist with the fullest and most sympathetic knowledge of my whole case- shall be the primary judge of what i have to tell. first let me outline the externals of the matter, as those at the camp know t

moments i fancied i saw those omniscient, conical horrors moving about at their accustomed tasks, and i feared to look down lest i find myself one with them in aspect. yet all the while i saw the sand-covered blocks as well as the rooms and corridors; the evil, burning moon as well as the lamps of luminous crystal; the endless desert as well as the waving ferns beyond the windows. i was awake and dreaming at the same time. i do not know how long or how far- or indeed, in just what direction -i had walked when i first spied the heap of blocks bared by the day's wind. it was the largest group in one place that i had seen so far, and so sharply did it impress me that the visions of fabulous aeons faded suddenly away. again there were only the desert and the evil moon and the shards of an ungu

to wrench and tear aside enough blocks to afford a passage, and how i dared disturb the tightly packed fragments when the least shift of equilibrium might have brought down all the tons of superincumbent masonry to crush me to nothingness, i do not know. it was sheer madness that impelled and guided me- if, indeed, my whole underground adventure was not- as i hope- a hellish delusion or phase of dreaming. but i did make- or dream that i made- a passage that i could squirm through. as i wiggled over the mound of debris- my torch, switched continuously on, thrust deeply in my mouth- i felt myself torn by the fantastic stalactites of the jagged floor above me. i was now close to the great underground archival structure which seemed to form my goal. sliding and clambering down the farther sid

inning to guess. would the shelf be reachable by a human body? could my human hand master all the aeon-remembered motions of the lock? would the lock be undamaged and workable? and what would i do- what dare i do with what- as i now commenced to realise- i both hoped and feared to find? would it prove the awesome, brain-shattering truth of something past normal conception, or shew only that i was dreaming? the next i knew i had ceased my tiptoed racing and was standing still, staring at a row of maddeningly familiar hieroglyphed shelves. they were in a state of almost perfect preservation, and only three of the doors in this vicinity had sprung open. my feelings toward these shelves cannot be described- so utter and insistent was the sense of old acquaintance. i was looking high up at a ro

without turning on the light. last of all, i did indeed flash the torch upon the exposed page- steeling myself in advance to suppress any sound no matter what i should find. i looked for an instant, then collapsed. clenching my teeth, however, i kept silent. i sank wholly to the floor and put a hand to my forehead amidst the engulfing blackness. what i dreaded and expected was there. either i was dreaming, or time and space had become a mockery. i must be dreaming- but i would test the horror by carrying this thing back and shewing it to my son if it were indeed a reality. my head swam frightfully, even though there were no visible objects in the unbroken gloom to swirl about me. ideas and images of the starkest terror- excited by vistas which my glimpse had opened up- began to throng in u

ase that would have been a proof, and so far those subterrene corridors have not been found. if the laws of the universe are kind, they will never be found. but i must tell my son what i saw or thought i saw, and let him use his judgment as a psychologist in gauging the reality of my experience, and communicating this account to others. i have said that the awful truth behind my tortured years of dreaming hinges absolutely upon the actuality of what i thought i saw in those cyclopean, buried ruins. it has been hard for me, literally, to set down that crucial revelation, though no reader can have failed to guess it. of course, it lay in that book within the metal case- the case which i pried out of its lair amidst the dust of a million centuries. no eye had seen, no hand had touched that bo

HP LOVECRAFT CELEPHAIS

murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy. kuranes came very suddenly upon his old world of childhood. he had been dreaming of the house where he had been born; the great stone house covered with ivy, where thirteen generations of his ancestors had lived, and where he had hoped to die. it was moonlight, and he had stolen out into the fragrant summer night, through the gardens, down the terraces, past the great oaks of the park, and along the long white road to the village. the village seemed very old, eaten aw

HP LOVECRAFT POETRY AND THE GODS

l of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strange murmurings and half-remembered notes

g unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand, and by ivy-wreathed dionysus and pleasure-flushed bacchae on the left hand. so much of splendour marcia had never seen before, either

HP LOVECRAFT POLARIS

st disturb thy door. vainly did i struggle with my drowsiness, seeking to connect these strange words with some lore of the skies which i had learnt from the pnakotic manuscripts. my head, heavy and reeling, drooped to my breast, and when next i looked up it was in a dream, with the pole star grinning at me through a window from over the horrible and swaying trees of a dream swamp. and i am still dreaming. in my shame and despair i sometimes scream frantically, begging the dream-creatures around me to waken me ere the inutos steal up the pass behind the peak noton and take the citadel by surprise; but these creatures are daemons, for they laugh at me and tell me i am not dreaming. they mock me whilst i sleep, and whilst the squat yellow foe may be creeping silently upon us. i have failed i

HP LOVECRAFT THE CALL OF CTHULHU

mental disorder. on 2 april at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of 22 march. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained scepticism then forming my philosophy can account for my co

- the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud 'ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn' legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them the words meant. this text, as given, ran something like this 'in his house at r'lyeh dead cthulhu waits dreaming' and now, in response to a general urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might be le

were not the great old ones. no man had ever seen the old ones. the carven idol was great cthulhu, but none might say whether or not the others were precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this 'in his house at r'lyeh dead cthulhu waits dreaming' only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black-winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police

HP LOVECRAFT THE OUTSIDER

h, whose ruined spire gleamed spectrally in the moonlight. half unconscious, i opened the grating and staggered out upon the white gravel path that stretched away in two directions. my mind, stunned and chaotic as it was, still held the frantic craving for light; and not even the fantastic wonder which had happened could stay my course. i neither knew nor cared whether my experience was insanity, dreaming, or magic; but was determined to gaze on brilliance and gaiety at any cost. i knew not who i was or what i was, or what my surroundings might be; though as i continued to stumble along i became conscious of a kind of fearsome latent memory that made my progress not wholly fortuitous. i passed under an arch out of that region of slabs and columns, and wandered through the open country; som

HP LOVECRAFT THE TOMB

zing causes. i have said that i dwelt apart from the visible world, but i have not said that i dwelt alone. this no human creature may do; for lacking the fellowship of the living, he inevitably draws upon the companionship of things that are not, or are no longer, living. close by my home there lies a singular wooded hollow, in whose twilight deeps i spent most of my time; reading, thinking, and dreaming. down its moss-covered slopes my first steps of infancy were taken, and around its grotesquely gnarled oak trees my first fancies of boyhood were woven. well did i come to know the presiding dryads of those trees, and often have i watched their wild dances in the struggling beams of a waning moon but of these things i must not now speak. i will tell only of the lone tomb in the darkest of

tillness for the odd vigil. by the time i came of age, i had made a small clearing in the thicket before the mold-stained facade of the hillside, allowing the surrounding vegetation to encircle and overhang the space like the walls and roof of a sylvan bower. this bower was my temple, the fastened door my shrine, and here i would lie outstretched on the mossy ground, thinking strange thoughts and dreaming strange dreams. the night of the first revelation was a sultry one. i must have fallen asleep from fatigue, for it was with a distinct sense of awakening that i heard the voices. of these tones and accents i hesitate to speak; of their quality i will not speak; but i may say that they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

h of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr. aspinwall does not do well to laugh at the evidence of dreams. mr. phillips has taken an incomplete view-perhaps because he has not dreamed enough. i, myself, have done much dreaming. we in india have always done that, just as all the carters seem to have done it. you, mr. aspinwall, as a maternal cousin, are naturally not a carter. my own dreams, and certain other sources of information, have told me a great deal which you still find obscure. for example, randolph carter forgot that parchment which he couldn't decipher-yet it would have been well for him had he remem

only after prolonged cycles. after many hun-dreds of revolutions the carter-facet seemed to gain on the zkauba-facet, and would spend vast periods calculating the distance of yaddith in space and time from the human earth that was to be. the figures were staggering eons of light-years beyond counting but the immemorial lore of yaddith fitted carter to grasp such things. he cultivated the power of dreaming himself momentarily earthward, and learned many things about our planet that he had never known before. but he could not dream the needed formula on the missing parchment. then at last he conceived a wild plan of escape from yaddith- which began when be found a drug that would keep his zkrauba-facet always dormant, yet with out dissolution of the knowledge and memories of zkauba. he thoug

INFERNAL SABBAT LIVE

ance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet w

INTERVIEW WITH ANDREW CHUMBLEY

more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality is rooted in personal apprehension which can only be gained if the spirits accept you and elect to call you out in dreaming, or

t to call you out in dreaming, or if one is fortunate enough to be taught in a traditional craft lineage that possesses the requisite lore and spirit-patronage. in the final analysis, sabbatic craft is an initiatory tradition and only those who have been so inducted- whether by man or spirit- should speak about it, and even then guardedly. mh: can you explain a little about the actual practice of dreaming on a magical level? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their

nd establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to

kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. 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

bject 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, a scope of receptivity is established a field wherein new wanderings may transpire. if you may walk knowingly in the fields of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the ward

INVOCATION OF THE ADVERSARY

is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by

JASMUHEEN THE FOOD OF GODS

ame of true nourishment through some big change in life. the common finding among those who seek perfect nourishment is that as soon as one hunger is satiated, another is usually revealed, adding layer upon layer to the complex jigsaw of life. keeping all our hungers properly fed becomes a time consuming passion and an art. feeding all our hungers takes time, attention, will-power, desire, focus, dreaming and scheming, money, energy, co-operation and union with others, communication and programming and to do so well we need a fair degree of basic skill. divine nutrition: the madonna frequency& the food of gods with jasmuheen 12 feeding our hunger successfully so we are free from feeling hungry on any level, requires holistic education for to satisfy ourselves we need to understand who we r

indian goddesses. changing woman. brings abundance and teaches harmonious living and of love, hospitality and generosity. she also brings the wisdom of nature and teaches the honoring of our cycles. a shape-shifter. eagle woman. allows us to soar beyond stereotypes and break limiting bonds yet still be wise and nurture. represents spirit, valor, spiritual sight. spider woman. creates by thinking, dreaming and naming. reminds us that good comes from everywhere, brought the cherokee sun and fire. white shell woman. turquoise woman. protects us from our enemies, created the navajo, teaches us how to see life s joy and beauty in all things. and of course, some of the greek goddesses. aphrodite. represents freshness, renewal and hope and the feminine being in all her glory. her realm is relatio

riences they can understand and grasp the concept more readily. question 9: what about the shaman? answer q9: the word shaman comes from the language of the tungus of north-central asia and it came into use in english via russian. a shaman is often known to be a master of ecstasy, or a shape-shifter or one who has the ability to alter their states of consciousness at will, via meditation or lucid dreaming, to leave their physical form and move between the worlds. they are often metaphysicians or healers or people with command over the elements of wind and fire and they usually work as solo players in the service game. like the yogi s, shaman come from all walks of life and they often receive their powers after a near death experience, or after undergoing strenuous training and initiations

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

shire. each finger in fig. 162 is devoted to a separate planet refer to the engraving of the hand. the maypole. 235 fig. 167, hook of saturn, crook of bishops, by hook or crook, meaning by fair means or foul, is a proverbial expression continually heard. fig. 156. fig. 155. there are two works which will assist in throwing light upon that mystic system of the ancients, probably originating in the dreaming east, that refers the production of music to architectural forms or geometric diagrams; 157 158 fig. 157. hindoo monograms of planets (1) mercury, buddha (boodh (2) venus j (3) mars (4) jupiter (5) saturn (6) moon (7) sun. fig. 158. astrological symbols of planets (1) sol (2) luna (3) mercury (4) venus (5) mars (6) jupiter (7) saturn. as columns and entablatures, or upright lines and cros

K AMBER THE BASICS OF MAGICK

d expand if you can (by remembering 'what happened before that. once you start remembering your dreams in this way, it will become easier to do so (if you are unsuccessful at this, and *really* want to remember your dreams, you could arrange for someone to sit by your bedside all night long with a dim light on. then when he sees your eyes moving back and forth- rapid eye movements, a sign you are dreaming- he can wake you and ask for a dream report) forms of astral projection astral projection may be subdivided into three basic types: mental projection, astral projection (proper) and etheric projection. and your oobe may shift between them. mental projection is really simple clairvoyance('remote viewing, and 'traveling in your mind. imagination plays a key role. the experience of mental pr

rved and classified with eeg (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. brain activity has been found to produce specific ranges for certain basic states of consciousness, as indicated in 'hz (hertz, or cycles/vibrations per second: delta- 0.2 to 3.5 hz (deep sleep, trance state, theta- 3.5 to 7.5 hz (day dreaming, memory, alpha- 7.5 to 13 hz (tranquility, heightened awareness, meditation, beta- 13 to 28 hz (tension 'normal' consciousness. as you can see, some form of physical relaxation is implied in the alpha, theta, and delta consciousness. these states are in fact reached through deep breathing, hypnosis, and other relaxation techniques. oobe occurs during these states, and delta is probably th

echniques- these are a series of steps developed by robert monroe: a) relax the body, b) enter the hypnogogic state, c) deepen the state, d) develope the senstation of 'vibration, e) separate from the body. the monroe institute has developed some cassete tapes which are claimed to help in this. 9) dream control- this is one of the most important techniques. it involves becoming aware that you are dreaming. there are several ways to do this. oliver fox says to look for descrepancies in the dream to realize you are dreaming. one occult student i know of visualized a white horse which he could ride wherever he wished to go. after a time, when the horse appeared in his dreams it was his cue that he was actually dreaming/projecting. don juan tells castaneda to look at his hands while he is drea

he could ride wherever he wished to go. after a time, when the horse appeared in his dreams it was his cue that he was actually dreaming/projecting. don juan tells castaneda to look at his hands while he is dreaming. and even the tarot and cabala may also be used as dream signals. another method is to tell yourself each night as you go to sleep "i can fly; then when you do, you will know you are dreaming. once you know you are dreaming you can control your dream/oobe and go anywhere you want. repetitive activities will also likely influence your the basics of magick get any book for free on: www.abika.com 34 dreams. for example, if you are on an automobile trip and spend most of the day driving, you will probably dream about driving. you can condition yourself to be aware you are dreaming

of magick get any book for free on: www.abika.com 34 dreams. for example, if you are on an automobile trip and spend most of the day driving, you will probably dream about driving. you can condition yourself to be aware you are dreaming by doing a repetitive activity many times (walking across the room or a particular magick ritual, for example. then when you dream about it, you will know you are dreaming. although all these techniques may appear straightforward, they all require effort. astral projection is generally learned. the astral world is the "ghostland" into which one passes after death. it is sometimes possible to visit with the dead, or you might be called upon to reassure and assist those who have just passed over (died) or those who are consciously projecting for the first tim

KETAB E SIYAH

on. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud and unconquered, deep, deep in the passages of the roots of mountains, lit by the furnaces of the lower earth amongst sleeping serpents as ancient, as terrible as immemorial time, unreckoned, dreaming of forgotten aeons and tomorrows unimagined. now had the laments ended and the libations dried; now were the shades of our fallen people contented, honoured with tears and the blood of cattle. yet i saw nothing of chadel's people, lost 127 in reverie, turning over and once more over the many strategies that might accomplish that vision that my heart desired. now the feasts of victory were

ht be forever closed unto the shedim. indeed, might well it have been so, and by the hand that held the guiding staff. to think what had been given up by so many, sacrificed to my dream and to my guidance, had been shattered by my very hand! such weight weighs heavily upon the bearing back. let me expound to you this vexation. when, against heaven, we strode to battle, singing triumphal songs and dreaming of what glories might be won upon the field, such raging dreams did catch me up within their swell and bore me into battle, unthinking and unseeing, hoping only for glories as had not been won before. like some braggart knight i sought the battle's heart, unknowing of such a thing as consequence, yearning only for the wetting of my blade. such wrath and passion did consume me, and with su

e first memory of my life is of a spirit, perhaps of whom in your travels you have heard, who, having first crafted me, or so do i surmise, did then take from himself a part of flesh and from it shape the form of man, my mate, speaking strange incantation to give life unto the consort that i love. nothing of this did seem strange or false to me and it was more real to me than a dream which, first dreaming, did confound me for all the confused seeming of sleep did pass away when i awoke. yet, again i say it, the demiurge i did not dream but perceived more truly. yet thereafter, as once more the burning orb that flies across the sky's high arch did sink beneath the western limb of earth another spirit did appear to me, now more certain of my senses and my wit. 177 this spirit did name himsel

LAITMAN M KABBALAH REVEALED

ess; have few desires (the way of lao-tzu. for many years, it seemed that we were getting by with just these two methods. although we did not get what we wanted xbecause of the rule that when you have what you want, you no longer want it xthe chase itself was gratifying. whenever a new desire came along, we believed that this one would surely fulfill our wishes. we were hopeful as long as we kept dreaming; and where there is hope, there is life, even without actually fulfilling those dreams. but our desires grew. they have become increasingly hard to satisfy with unfulfilled dreams, with an empty kli, devoid of the filling it was meant to have. and thus, the two ways xtaming desires and diminishing them xare facing a major challenge. when we can t diminish our desires, we have no choice bu

LAITMAN M THE KABBALAH EXPERIENCE

a sensation of boredom and a desire to escape them. i want to feel something real! a: this is a correct perception of the world we feel. the world is not felt for what it is, but more like a dream, as king david wrote, when the lord brought back those that returned to zion, we were like unto them that dream (psalms 126, 1. when the creator returns us to him, we feel that until that time, we were dreaming. u n n e c e s s a r y f e a r s q: is there something i should not touch while i am working on myself? a: i don t understand the fears and worries of those who think that during the study of the kabbalah we can touch something dangerous, something beyond our understanding, or even fall to dangerous places. s p i r i t ua l wo r k 173 these fears are unfounded, and only a complete revelat

ree, much like people who experience clinical death feel. it is a tiny sensation of freedom from the corporeal body; nothing more. kabbalists feel that freedom a billion times more vividly than ordinary people feel it after death, even while still alive! s o u l, b o d y a n d r e i n c a r n a t i o n 273 s l e e p a n d d r e a m s q: is the passage to the spiritual worlds done during sleep and dreaming? a: the wisdom of kabbalah deals with the study of the laws of the universe, the structure of the soul and the management of the worlds. your questions about dreams relate to the physical animate state of man. there is no connection between dreams and spiritual forces. dreams indicate what happens in the body, not what happens with the soul. therefore, in order to attain spiritual elevati

y e r, r e q u e s t a n d a i m t h e m e a n i n g o f p r a y e r q: what does a prayer mean from the perspective of kabbalah and for you personally? do you pray and observe mitzvot like any other rav? a: kabbalah answers the question about the meaning of life, not about the meaning of mitzvot and prayers. a prayer is a desire one feels in one s heart; it is what one wishes for. perhaps one is dreaming about a vacation or asks for rain- then that is the prayer, what one asks of the creator. kabbalah teaches how to tune one s heart for correct desires, for those prayers will lead to the feeling of the spiritual world, the creator. everything that leads to a true request for the creator is called mitzva (commandment. so you tell me, who else apart from kabbalists truly observes the comman

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

, 1993 .the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. kesey,morton. dreams: the dark speech of the spirit. new york: doubleday, 1968. kramer, heinrich, and james sprenger. malleus maleficarum. 1486. transl.montague summers. new york: benjamin blom, 1970. niels c. nielsen, jr. et al. religions of the world. new york: st.martin s press, 1983. van de castle, robert l. our dreaming mind. new york: ballantine, 1994. indo-europeans although there have been innumerable subsidiary influences, the angels and demons ofwestern religions (i.e, zoroastrianism, judaism, christianity, and islam) are derived ultimately from the gods of the indo-europeans. indo-european was originally a linguistics term referring to the indo-european family of languages. this category of classif

of being condemned to hell) over being untrue to his love of god and remaining in heaven. the koran is especially focused on the day of judgement, when humankind will be bodily resurrected. when human beings die, they remain in a islam 129 sort of interworld (barzakh, a realm located closer to the luminous cosmic center, until the day of resurrection. in this interworld, which somewhat resembles dreaming, the soul of the deceased, liberated from its bodily layers, can awaken and become aware of its true nature. the interworld period is important in preparing for the day of resurrection, which occurs at the end of time when human possibilities and potential have been exhausted. the day of resurrection (referred to as qiyama, the return, or ba th, awakening, which constitutes one of the ess

ual could be found on the first church of satan website. the rite begins by marking the participants, accompanied by a liturgy that imaginatively equates the devil s mark with the biblical mark of the beast: the celebrants (apostates) either perform this ritual in robes, or nude. after gathering outside of temple space, the deacon addresses the group. deacon: none may partake of the bounty of the dreaming lord until they have taken his mark. those who would gain his blessings come forward to receive the mark of the beast. each apostate goes in turn to receive the mark, which is stamped onto their left hand. last of all, the deacon stamps the priest, who in turn stamps the deacon. the apostates then follow the priest and deacon into the temple space. later in the same rite, the notion of th

l that the common experience of nightmares would often be explained in terms of the intrusion of demonic forces. this explanation is so widespread, in fact, that it is not unusual to find special prayers and ceremonies intended to protect the sleeper from evil entities. despite the many revelatory dreams recorded in the bible, the christian tradition has generally taken a negative attitude toward dreaming. some medieval churchmen went so far as to denounce all dreams as creations of the devil. speculation on the demonic status of nightmares with christianity goes back to the church fathers. tertullian was a third century lawyer-turnedpriest who was the first significant christian theologian to write in latin rather than greek. eight chapters of his a treatise on the soul dealt with the clo

d, 1993 .the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. kesey,morton. dreams: the dark speech of the spirit. new york: doubleday, 1968. kramer, heinrich, and james sprenger. malleus maleficarum. 1486. trans.montague summers. new york: benjamin blom, 1970. nielsen, niels c. jr, et al. religions of the world. new york: st.martin s press, 1983. van de castle, robert l. our dreaming mind. new york: ballantine, 1994. nimrod nimrod was a hunter, the son of cush, and, according to legend, the moving force behind the tower of babel. in the book of genesis, he is mentioned briefly in chapter 10: nimrod. was the first on earth to be a mighty man. he was a mighty hunter before the lord; therefore it is said, like nimrod a mighty hunter before the lord. the beginning of his

protestant reformation. islam embraced the zoroastrian notion of purgatory as an afterdeath realm in which all human beings reside between death and judgment 220 the pyx, a.k.a. the hooker cult murders day. when people die, they remain in a sort of interworld (barzakh, a realm located closer to the luminous cosmic center, until the day of resurrection. in this interworld, which somewhat resembles dreaming, the soul of the deceased, liberated from its bodily layers, can awaken and become aware of its true nature. the interworld period is important in preparing for the day of resurrection, which occurs at the end of time. see also limbo; zoroastrianism for further reading: cohn, norman. cosmos, chaos and the world to come: the ancient roots of apocalyptic faith. new haven, ct: yale universit

LIBER LLL PARADIGMAT PIRATE

to the use of deities in invocation. this level of work places the paradigmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broa

te goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to progressively raise the bar of our standards higher. using the framework of liber mmm as my starting point, i have broken down the skills you will acquire into six basic categories. these are lucid dreaming, gnosis, weapons/tools, rituals and metamorphosis. each section is done sequentially, with the exception of lucid dreaming, which can be done simultaneously with any of the other sections. depending on your level of expertise, the entire program can be finished anywhere from six months and onward. the exercises presented in the following sections are only guidelines. if the neophyte posse

ly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will come to utilize what fo

timately be counterproductive. those with heavy work or administrative burdens, however, should refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achieve them rather than set lofty ones and fail. there is a lot of truth in the cliche gslow and steady wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering the art of lucid dreaming is conducted in several stages. it is not as easy as one would suppose. however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attai

ncurrently with another section. after all, all the work is taking place either while you are sleeping or immediately before you go to sleep or immediately after you wake up. however, it does involve a change of normal observational habits, and this too has a benefit when it comes to being a magician in consensus reality. exercise one: observational exercise the first exercise for mastering lucid dreaming is actually to be entirely aware of your waking state. conduct this exercise on the first day of your lucid dreaming program and then move right on to exercise two. the complete and total awareness of all external-waking stimuli is crucial to increasing the probability of realizing when a dream state is occurring, thus increasing the probability of becoming lucid. look: pay special attent

ur subjective experience. be aware of being conscious. awareness: finally, be aware of being aware of your consciousness. exercise two: catalogue your dreams (dream sign location) keep a dream journal (if you don ft have one already. once you have collected twelve dreams, begin looking for and categorizing dream signs. dream signs are distinctive moments in dreams that betray the fact that we are dreaming. they can range from unusual thoughts to weird objects or to extreme non sequiturs. some examples to look out for: 1. i thought that i didn ft want the car to crash and it suddenly swerved back on the road. 2. when i found the door locked, i wished it open. 3. i could see perfectly without my glasses or contact lenses. 4. people at work threw tomatoes at me. 5. the hairdresser shot one of

some examples to look out for: 1. i thought that i didn ft want the car to crash and it suddenly swerved back on the road. 2. when i found the door locked, i wished it open. 3. i could see perfectly without my glasses or contact lenses. 4. people at work threw tomatoes at me. 5. the hairdresser shot one of the customers. 6. my wife was cooking the dogs. 7. the tuna in the refrigerator lit up. 8. dreaming of being a member of the opposite sex. 9. dreaming of being someone famous. 10. someone/thing morphs in front of you. 11. a giant walked by. 12. everyone fs hair was blue. 13. i got lost because the streets in my hometown were different. 14. there were buildings missing in the skyline of downtown. 15. i saw a tiny purple kitten. this is just a short list of potential dream signs. you migh

pick a set or type of dream sign that occurs most frequently, look for it fs normal equivalent during your waking hours. note how someone/something normally acts in real life during the day. this observation will better prepare you for becoming lucid in your dream. once you have your dream signs to trigger lucidity in dreams, you will go on to utilize the following techniques for inducing a lucid dreaming state. these states can be realized without dream signs, but the dream signs act as the perfect catalyst to sudden lucidity within dreams. exercise 3: mild technique 1) before you go to bed, resolve to wake after each dream cycle and record any dreams that you might have. if that is a bit steep, resolve to wake after the first dream period after dawn (usually the one immediately before th

irst dream period after dawn (usually the one immediately before the last dream cycle. 2) when you awaken from any dream period during the night, do not allow yourself to drift back asleep. record as many details from the dreams that night as possible. 3) while returning to sleep after each and every dream cycle that you have, concentrate on your intention of remembering to recognize that you are dreaming. repeat silently gthe next time i fm dreaming i will know that i fm dreaming h as a mantra as you fall asleep. 4) fake it till you make it. while you are falling asleep and repeating your mantra, think about the last dream that you had, recall the dream signs and picture yourself becoming lucid in that dream. go through the motions of being lucid and act out some fantastic action. 5) allo

into more complex forms as time passes. try to observe these shapes in as passive a manner as possible. do not attempt to capture or retain these images. just let them float in and out of your conscious awareness. 3) when the images eventually evolve into an entire scene, you can enter the dream lucidly and perform whatever action you desire. the trick in this technique is to recall that you are dreaming. you must maintain a balance between lucidity and the dream world. too much control and the dream collapses into conscious fantasy. too little control and you simply fall into a deep sleep. once you have achieved a lucid dreaming state, there are three types of magical activity that you may choose to engage in: 1. you may choose to perform enchantments with pre-drawn sigils. 2. you may ch

tend your perception by going to a location beyond your normal awareness to gain the answers to various questions. 3. finally, you may attempt some sort of astral working. effecting change in another location without physically being there. with any of the above techniques it is most important to have what you are planning to do in mind before you begin and to record thoroughly what you did while dreaming, scrupulously keeping track of your successes and failures. once you are in a lucid dreaming state, the potential to do magic is as wide as your imagination; being in a dream state, you are in a state of gnosis, period. you have bypassed the psychic censor and are capable of doing whatever fantastic act you can imagine. magic done while lucid dreaming fulfills several aspects of the magic

LIBER MMM

elect anything with any possibility of failure. by persisting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abi

spiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory system should involve too much randomness. astrology is not recommended. ritual is a combination of the use of talismanic weapons, gesture, visualized sigils, word spells, and magical trance. before proceeding with sigils or dreaming, it is essential to develop an effective banishing ritual. a well-constructed banishing ritual has the following aspects. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from

on or disappointment arises. alternatively, when another strong desire arises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. after holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter. a record should be kept of all work with sigils but not in such a way as to cause conscious deliberation over the sigilized desire. 22 dreaming the dream state provides a convenient egress into the fields of divination, entities and exteriorization or out of the body experience. all humans dream each night of their lives, but few can regularly recount their experiences even a few minutes after waking. dream experiences are so incongruous that the brain learns to prevent them interfering with waking consciousness. the magician aim

ith his own psychic censor, which will use almost any tactics to deny him these experiences. the only method of gaining full access to the dream plane is to keep a book and writing instrument next to the place of sleeping at all times. in this, record the details of all dreams as soon as possible after waking. to assume conscious control over the dream state, it is necessary to select a topic for dreaming. the magician should start with simple experiences, such as the desire to see a particular object (real or imaginary) and master this before attempting divination or exteriorization. the dream is set up by strongly visualizing the desired topic in an otherwise silenced mind, immediately before sleep. for more complex experiences the method of sigils may be employed. a record of dreams is

LIBER XCV THE WAKE WORLD

m pueri integri puellaeque canamus. catullus. tao teh king (hwainan.s v.l) fasterej men fmfi calan selannan y pocruptoisi faennon e.doj nppota plhqoisa malista lampv gan .pi pasan sappho. hathayoga pradipika stele of ankh-f-n-khonsu. the wake world y name is lola, because i am the key of delights, and the other children in my dream call me lola daydream. when i am awake, you see, i know that i am dreaming, so they must be very silly children, don.t you think? there are people in the dream too, who are quite grown up and horrid; but the really important thing is the wake-up person. there is only one, for there never could be any one like him. i call him my fairy prince. he rides a horse with beautiful wings like a swan, or sometimes a strange creature like a lion or a bull, with a woman.s f

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

2 (helsinki: suomalainen tiedeakatemia, 1997, chapter 4. hildisvini (battle-pig) freyja fs boar (or her lover or protege. hildisvini is known only from stanza 7 of hyndluljod. freyja is conversing with the giantess hyndla, and the giantess accuses freyja of having her husband with her on a trip to valholl. freyja answers: deities, themes, and concepts 173 you are mistaken, hyndla, i think you are dreaming, when you say my husband is with me on a trip to valholl, where a gilded boar glistens, golden-bristled, hildisvini, whom they made for me, skillful, two dwarfs, dain and nabbi. the ghusband h in question is not freyja fs husband at all but ottar, a human whom she has brought along to learn his genealogy. some translators use glover h for the noun in question, which literally means gman

LOGOMACHY OF ZOS

however arrived at, are also involved in the apprehension of those relationships which are called( 2 o. re-remembered associations. also, meaning is involved with concurrent thinking from unknown presuppositions or inherencies. abandoned, undigested and forgotten impressions and ideas desire their evolutionary fulfilment and become substitute figures of their meanings. most abstract thinking and dreaming is meandering in this limbo of symbolic thought-forms; such fortuitous gleaning is in the direction of inspiration from something more potent. the only content of reality we know is ego, or potential ego: the thesis that there is related ego. something like our own that can feel in some manner. has credence because all things are parts of a whole: hence, everything has equal significance

are outlasting. there is little these days. few are sufficiently sincere to be worthy. the chaotic mind is essential: chang tzu said "the mind in repose becomes the speculum of all creation. certainly a good condition for revisualization of the known and perhaps for recalling to memory some..1. x e 6. 5( 5..1..1 l7 i "d y> e 2..q( 6. procreative and fulgurative ideas occur in a half sleep, as in dreaming, where i see a creation that differs from the apparent one, a kaleidoscopic chaos with every kind of intrusive image, tumultuous, with surging crowds of vague familiars from the labyrinth of mind. there are many other states of mind giving inspiration, often unexpected; as by the provoking of anger and resentment, to evoke oracles from the highest level of inspiration. the hopeful invalid

LUCIFERIAN SORCERY

oire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path, will they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certai

witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certain contact with ancestral shades and spirits. the aspects of hermetic occultism are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades are the spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some may use the anubis inspired skull of one passed, or the bones and skull of the coyote or such an animal. from this, shall the sigil created by the sorcerer be placed and consecrated within the object. the sorcerer will then

listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present

dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown

predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witc

LUCIFERIAN SORCERY AND SET TYPHON

at most healthy, and noted an increase in mental and physical health and vigor. spare around this time, in the early 1950's, drew numerous illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches is a dreaming aspect of the imagination, of strengthening the self into the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within th

spects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able

other. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to r

t of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is pres

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

essly erroneous. of truth as of beauty it may be said that it is most adorned when unadorned. through the mist of fantastic accounts which obscure the true foundation of the christian faith is faintly visible to the discerning few a great and noble doctrine communicated to the world by a great and noble soul. joseph and mary, two devout and holy-minded souls, consecrated to the service of god and dreaming of the coming of a messiah to serve israel, obeyed the injunctions of the high priest of the essenes to prepare a body for the coming of a great soul. thus of an immaculate conception jesus was born. by immaculate is meant clean, rather than supernatural. jesus was reared and educated by the essenes and later initiated into the most profound of their mysteries. like all great initiates, h

MASTERING WITCHCRAFT

e often" as long as the intent is a serious one, the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of mercury, the sigil of vassago may be used again. to repeat the operation, you will have to employ a fresh sigil every time. dreaming true the subject of acquiring prophetic dreams, generally speaking, comes under this mercurial heading. processes concerned with acquisition of dreams concerning lovers, present or future, will, however, be kept for chapter 4, part 1 "the loving cup" but should you or a friend wish to acquire knowledge about a certain matter, and not wish to resort to the rune sticks or any form of conjur

the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, the silence of gardens at night at the abandoned overgrown churchyard. think of all horned and hoofed animals, also. above all, be aware of the earth beneath you. the love dream a traditional variant of the dreaming true spell is that of the st. magdalene's eve spell, which date, incidentally, is held by witches to be sacred to habondia, no less. in order to perform this operation, which traditionally should be done only on st. magdalene's eve, july 22, and the aim of which is to procure a dream of a loved one, rather than one of knowledge, prepare a bath in the same manner as in the dreaming true sp

MEANING OF MASONRY

ground, to search the contents of its own unplumbed depths, to probe deeper and deeper into itself, eradicating defects and removing rubble, pushing in and in by the energy of a persistent will, yet retaining contact the while with the outer physical nature by a subtle filament or life-line which prevents their entire separation. the position is the same as when the body sleeps whilst the mind is dreaming and vividly active, save that in dreams the will is not functioning as a consciously directive instrument as is hypothetically the case with one who, having attained mastership, has all his faculties under volition and control. yet all this interior work, so rapidly summarized and symbolically enacted in the ceremony, is not the work of a day nor the casual task of a weakling. the ancient

MICHAEL FORD A RITE OF THE WEREWOLF

itiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. ford 2 the book of werewolves by sabine baring-gould, 1865 smith, elder and co. london 3 potatoes3 that have been exposed to sunlight prior to any harvesting will grow on them a toxic alkaloid called solanine. if such was ingested it could cause si

way christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the

he work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 l

be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic drago

.l, soror teth. 7 night and the witches sabbat -the adversarial foundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the

a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraf

definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the s

the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian

face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i

MICHAEL FORD BOOK OF CAIN

uilt an altar at the base of a tree and then cut down my brother i took his blood and skull before this gateway, and called to my true father and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on t

i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. i then found myself wandering in the wilds, sleepi

ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. i then found myself wandering in the wilds, sleeping beneath the stars hunting and learning nature without any other being. i perceived myself and what i was, what i became and what i could become. i understood life was precious, and beautiful. i was just as beast yet a part of angel as well. my dreaming guide would speak to me when i sought her, and i knew that i would come to her. i began walking the desert sands. i dreamt of waking and diving a great abyssic tunnel, that which crawled from the depths of my mind, the horrid yet erotic shapes which appeared within it. i felt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who

rns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beasts of the fields, take yourself away from me as i shall not resign my path, for i seek mine own mother who would either cut me to shreds or raise me up as god. the angel transformed into a very familiar dreaming body which taught me the ways of nature, yet he was a blackened shadow which held a spirit possessed knife very good cain, my son of flesh, go forth unto your deep desire and seek her of the blood of flame i shall walk with you again in a familiar way, take a leaf from my book and behold the serpent s tongue and sight, that shall guide you unto her the angel vanished, who i call father. i

oddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of worlds! strike now with thy hammer, shall the eye of the serpent open forth! unveiled in the nightside do i come forth! that i walk the path of dragon born, cast

MICHAEL FORD WITCHMOON

s of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and mind set. through the past 600 years of vampiric history, many women and men would wake from a seemingly restful sleep, still feeling exhausted and worn out. their experience from dreaming would be disturbed or reminiscent of a waning sexual experience with a demonic or angelic being. it is possible to develop, out of inherited and personal traits, an independent predatory instinct which can function on "autopilot" while dreaming. then that the hunter may seek out unconsciously those who have imprinted on the astral plane their wishes of congregation and lust. many have dev

ributes of the spirit. in the act of invocation, the spirit is absorbed by the i or self, in a luciferian/sethian sense, the sorcerer becomes or develops from the spirit called inward. invocation is the direct subconscious communication with the forces of outer and inner planes of being. as with the sabbat, both infernal and celestial, one enters the ecstasy trance of the inbetween (inbetween the dreaming and waking world) to emerge eventually as the adversary, that godform of both sides. evocation to summon or call spirits outward, often projected into a circle or area from which you may bind such forces or spirits to a specific area. in goetic sorcery, the individual summons or evokes a spirit or energy into a circle, when the sorcerer is satisfied; they banish/release the spirit so it m

andle upon an altar. the altar can have any significant symbols on it, but above the altar, framed if possible, should be displayed the varcolaci sigil. incense should be billowing in the chamber, frankincense, jasmine, and rose are preferred. each is a fragrance of our coven and of babalon, the scarlet woman. in my personal experience dream is a form of astral projection. if i create a sigil for dreaming and traveling/meeting with another, then this can be done through an induced trance and then sleep. many actually are able to lie down and astrally project, while i have developed this ability, my own preference and greatest experiences are obtained from the dream/astral travel, from which all my true desires become flesh. it is up to the individual to distinguish lucid dreams from events

provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream contro

al grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream control and breaking over into the astral world, where all is based on desire and will. the manifesting of day side activities are brought forth through the dreaming- darkside- aspects of sorcery and magick. a particularly memorable event when i attended an astral sabbat and became fully aware of the current in its witch-blood origin. in such a situation, you feel as though the dead are speaking to you. directing you towards the luciferian mysteries. i was selfinitiated, being a natural loner and finding my greatest access of the current was when alon

origin. in such a situation, you feel as though the dead are speaking to you. directing you towards the luciferian mysteries. i was selfinitiated, being a natural loner and finding my greatest access of the current was when alone or with one other individual, enabled to focus and receive the spark of inspiration. i had prepared well for the night, shaping a wonderful mood that was befitting such dreaming. an ointment was prepared and a small amount smeared in the form of a sigil representing the astral conclave. i was robed in black, after a relaxing bath. candles illuminated the house and the sole company of my cat gave me yet further inspiration. the woven web of night is one that can guide your every movement, to every urge the web will respond. the spider and serpent that exist in the

daemonic form to seek sexual congress with the astral dead, ghosts or demons of the mind or beyond would seek the infernal sabbat. the infernal sabbat is the degree of solitary initiation via dream. the luciferian sabbat is a higher initiation of the isolated self; very much like azazel, who is revealed as lucifer. it was an early latin writing scribed in 1460 on arras witches presents a possible dreaming image of the infernal sabbat at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse

rst sensation by the neophyte of the member of the presiding devil, very often it appeared cold and soft, as very frequently the whole body. at first he put it in the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal emissions or elsewhere, then in the anus, and in this manner inordinately abused her. the text explains the possibilities of the experiences of the dreaming infernal sabbat, to be undertaken by will of the sorcerer or witch. this ecstasy may be explored and used to strengthen the initiation of the individual, and to allow communion with ones familiars and servitors. 47 47 osculum infame and the sigilium diabloi the kiss or shame or devil s kiss has represented since the medieval times the kissing of the devil s behind, or end quarters as a de

witch. the witches sabbat craft recognizes that the witch-goddess is the prime manifestation of individual power and focus upon earth. from the drops of her menstruation spring all apparent points of inspiration, from thence the fulfillment of the will occurs. to those seeking guidance, the goddess- once invoked under one of her many forms- offers an abundance of inspiration and focus through the dreaming state. babalon is represented as both beautiful and ugly, of night black and fire red. she gives the flame essence of the great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a woman, indeed, the all pervading woman. such a sentence can denote any particular aspect of wom

e goddess energy, the current empowering our tradition of the witch cult is channeled through the goddess, hecate. her titles are many; the dark goddess, protectress of herds and sailors, goddess of the crossroads (which would draw a parallel towards baron samedhi of several voudoo traditions, being the lord of the crossroads and the mysteries of death) as well as the sender of nocturnal visions (dreaming visitation. hecate is depicted as a woman or hag with three heads, each facing a different direction. it is said that hecate is seen in all three phases of the moon. mythology has painted a vision of the witch mother with two or sometimes all three heads being that of beasts. each animal represents an atavistic desire which manifests in her current of lunar energy. this power would propel

to your temple or coven meet. recite67 67 phantom and shade, spectar and vampyre, lover and seductress i summon you to rise in the dark of the moon, rise from your tomb and by my guide, my initiator, my familiar, my goddess hekas, hekau sakeka ushu umpesha narastu by lamia do you grow, arise vampyre seductress who shall guard and taste of my blood, whom shall give me the elixir of the evening, of dreaming and twilight haunting, alive shall you, arise! you may use this fetish to inspire your dreams and from which you may acquire visions, as well as a coven meeting from which you bring the famulus/spirit within to speak unto the members. in such a case, you would displace your personality via will long enough to allow this aspect of yourself to take assumption of this energy. 68 68 baphomet

the sorcerer who can leave the flesh and journey throughout the night and da ath is a dangerous and powerful magickian, but also vulnerable to more malefic forces if will and discipline are not implemented. proceed with caution and care, for there is a wolf in the garden of eden. the witches sabbat shadows cast are but initiation points of which we open forth the gates of dreams, that waking and dreaming state of which we shall become in an all encompassing arcana of self. 78 78 imbolg february 2nd. this festival is of fire. the powers of fire reside in creation and destruction, the flames either caress or break down. if at all possible, this rite should be conducted outdoors, providing room for an ample fire. if not, a well decorated chamber adorned with the images of fire and sleep. imb

ide, often connected with cernunnos. beltane is a gathering of the rising spring, when birth is abundant and life awakes in its fragile beauty. the night is the gateway to dreams, through which we take flight blown by fervent winds in the direction of the sabbat. as the flames burn high towards a waning moon, so does inspiration and the shadows of those who shed their flesh. the key lies within a dreaming and waking world dependent on the friction of desire and will. will you not open an eye to the possibilities available only in dream? nothing is true, understand this and the key is awakened in that instant. between each line there is transition, the moment that young woman becomes hag and hag becomes woman. all is beautiful in the instant in which lightning strikes. burn with passion acc

peacock cloaked essence of the serpent. the infernal sabbat is the earthly gathering of the shades of the dead, those under the watch of azrail, of vampyric congress and lycanthropic transformation. it is the forbidden mysteries of the kingdom of shadows, the very gateway of the abyss, of anubis. the infernal sabbat may be performed and experienced on two levels simultaneously; in the spirit and dreaming aspect from which the shades of the dead join with the living, as well as in waking as a form of the liberating black mass or similar rite of the adversary. it is the crossroads of which we meet in spirit infernum sabbati. the chant of going unto the infernal sabbat- i do seek the flesh of the wolf and toad in the devil s skin do i transform. i summon forth the flesh of the dreaming sabbb

MICHAEL W FORD THE VAMPIRE GATE

son. feel part of the life force making you stronger. allow the servitor to return to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the practice of vampyrism or vampirism from a luciferian focus is b

ampirism in the following manner: 1. physical contact (handshake, brush up against, handing something to individual) 2. sight (imagine a serpent extending from your body to enter their body, draining life force with the eye) this is of aighash, ahrimanic daeva. 3. ritual setting (in ritual chamber, using image or word created image to focus the mind on) this is focused on akoman the evil mind. 4. dreaming or nightmare practice. perhaps the most powerful but also the most difficult. this belongs to astwihad the evil flyer of night devouring daeva. mal occhio is the evil eye. the evil eye has long been a symbol of envy but also power. the eye represents the soul and the stronger the glare, the stronger the spirit. 33 in yatukan or persian ahrimanic or primal sorcery, there are several daevas

elf. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions, wrath and sexuality. devouring- draining through sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction towards your target, think of the horrifying form you will take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out in that form. non-devouring (self work- vigor and prowess, instinctual drive, knowledge of the self and emotions therein. chakra one: the root chakra- taromati earth

rs of astral hunting through dream and drinking the spiritual blood is only best described through the experience itself. the symbol of the vampyre who drinks blood from sleeping humans (opfers) is not far removed from the astral vampyre predator- known as varcolaci- who drains lifeforce from the sleeping humans astral body. the initiate also focuses via dream control shape shifting and recording dreaming events in a magical journal, this defines the imagination in its strength and weakness. can this be real, this is based upon discipline and belief. what would be the purpose of investing belief in such a concept? by acknowledging and affirm a concept as a reality do we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-m

orth and drink from my victim. close your eyes and visualize your astral body expanding around your form, transforming and shaping to your desire. feel the flow of the astral around you as you will it to grow in power. let your emotions guide its transformation and feel the ecstasy of becoming. let 68 your astral body outshine from the blackened flame the one who you wish to meet and drain in the dreaming body. allow the black flame to illuminate in the ajna chakra, recite facing now the mirror: let all who look upon me collapse in utter terror! recite 9 times. imagine now your astral tendrils arising from your astral cloak and it transforms into a black shadow emanating the demonic form you have taken. feel the tendrils transform into serpents which are long in fang and venomous. tiamat

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. feel you astral body transform and turn as black shadow, twisting and shaping to what you wish it to 74 resemble. sorcery requires successful belief, give the astwihad shadow the desire that you are this atavistic daemon, the spirit of darkness. once you are able to raise the astral body above your bed or where you are resting, send it forth to whom you have chosen. astwihad as vam

e of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate with their familiars and spirits. the luciferian sabbat is a solar and air 86 phenomena based in dreaming, floating in air and having sensations of a warm heat similar to sitting out in the sun. the luciferian sabbat is a strengthening and development of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. t

ions of a warm heat similar to sitting out in the sun. the luciferian sabbat is a strengthening and development of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to go forth in whatever form it desires. the witch or sorcerer who is able to attend the sabbat has already freed the mind through a process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and p

MICHAEL WYNN THE SOUL TRAVELERS

t for. in truth you have met with spirits, and other dreamers in the astral landscape. these spirits, being without a form of their own, are given shape by the dreamer. these beings then hijack the dream, and force all of the dream s events to be centered around the spirit. in the waking hours, the dreamer is no less effected by these spirits, but simply remains unaware of their influence; in the dreaming hours, the subconscious mind makes these entities visible. most occultists believe that in a dream state the astral body has detached from the physical body, allowing the astral form to roam while the material body remains in bed. most people in the dream state do not realize that they re dreaming, but instead accept the reality of their environment; helplessness is a common feeling among

in a dream state the astral body has detached from the physical body, allowing the astral form to roam while the material body remains in bed. most people in the dream state do not realize that they re dreaming, but instead accept the reality of their environment; helplessness is a common feeling amongst dreamers because they feel as though they re acting out a role in someone else s movie. lucid dreaming is the opposite of this. in a lucid dream, the dreamer is aware of the fact that they re dreaming; instantly, the sleeper is transformed into a god and can resist the efforts of these outside entities. once the dreamer becomes aware, these entities are easily routed and can even come to fear the dreamer. these spirits may attempt to terminate the dream prematurely so that the dreamer does

aware, these entities are easily routed and can even come to fear the dreamer. these spirits may attempt to terminate the dream prematurely so that the dreamer does not acquire complete awareness. the dream world, or astral plane, is said to respect the rules of space and time to a degree. this is evident by the fact that some dreams seem to last 30 minutes, while in reality the sleeper was in a dreaming cycle for 5 minutes. distances between 2 points are also non-linear in the dream; concepts of time and space remain, albeit altered. there are cases were the dream world seems to exist outside the boundaries of space and time. i ve heard it remarked upon that the feeling of d j vu was in fact a premonition of the future delivered to the sleeper in a dream and, months later, the person fin

had predicted and dreamt about. it is said that the divine mind gives visions of the future to the dreamer; going to bed on an empty stomach, a vegetarian diet, and abstinence from alcohol are claimed to facilitate these types of dreams. occultists recognize no difference between the astral realm and the dream realm, to such the extent that astral projection is considered nothing more than lucid dreaming. this world of the astral is alleged to not be a separate world at all, but rather a realm that lays directly on top of the material world; the astral, or spirit world is said to be touching every point in our space. these dream-invading spirits are often engaging in more than just play, for it is said that many spirits vampirically feed from the sleeper s life-force. lifeforce is an invi

lifeforce is an invisible form of energy that surrounds and empowers the body. the life-force, sometimes called the astral body or aura, surrounds the physical body and usually extends a couple inches or feet outside of the physical body. a human void of lifeforce is dead, regardless of the biological health of the--michael wynn's "the soul travelers" 26 person. during the night (especially while dreaming, the body converts food into life-force and replenishes the body, but in truth the process of creation and depletion is happening at all times. the first indication that someone s life-force was fed upon by a spirit is getting plenty of sleep, and still waking up feeling depleted and tired. caffeine is the usual remedy for this. the rate of expenditure of life-force increases during times

"the soul travelers" 27 class participation ok, so dreams are important. first, begin a dream journal. i find this a pain in the ass, and prefer to record dreams audibly with a microphone, rather than a pen. second, do not burst out of bed, but instead take a moment recall your dreams before they slip from the mind as your daily activities begin third, deep trances are nothing more than a kind of dreaming where consciousness remains, so stilling the mind would allow conscious travel of the astral world. deep trances are difficult, but you may be able to take advantage of the brainwaves experienced during sleep by setting an alarm clock for the middle of the night. the gentler the waking, the better. and, as long as you can turn off the alarm without much fuss, you can more easily go into a

to all vampires, the act of feeding is too pleasurable, regardless of its lack of need. some vampires are made sick by food, especially when they re low on life-force. vampires can live relatively normal day-lives, it s their night-life that s different. when sleeping, the astral bodies of the vampires detaches from their physical completely, which allows them to soar into the sky and travel the dreaming world. vampires often use this time to feed life-force from sleeping humans, and to come into astral congregation with each other. i m sure vampire nation doesn t like me calling them out like this. and i have received many veiled death threats in the past, so if something happens to me, you know why. too many secrets. i can t believe it s not fiction: the "others" among us blade (1998) u

. sometimes this devil would give witches ointments to smear on their body, and this they used to transport themselves to the sabbat. like the popular conception of the witch riding a broomstick, some witches do attend the sabbat riding a magical stick placed between their legs, but this was rare. sometimes parents would bring their children, only to fornicate with them at the festival. sometimes dreaming humans, uninitiated and unaware of the truth, will accidentally stumble upon the sabbat festivities, and perhaps find themselves in danger. baphomet truly enjoys hearing tales from the attendees regarding the wickedness they ve committed in his name. he delights in hearing stories of mischief and hardship being caused among mankind. but in truth, they report to him all things relevant to

MICHAEL W FORD NOX UMBRA

d him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awa

the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go fo

l as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the ent

ah in the honor of the self, which is the mysteries of the nephilim and watchers, who descended into the demonium of the earth, to merge spirit with beast and human flesh. wear this mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desi

the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the

n forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crys

e noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth oiled in previous scents of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my form shall change in the night to the mi

ite and then to a predatory yellow or black, your teeth lengthening into sharp and cruel canines, your nails growing long and sharp, your ringers becoming bone thin, your face distorts and elongates into a snout, you grow taller, your flesh underneath the fur is corpse -gray .you stand on two legs, the in-between form of a human- wolf. feel this form, mold your shadow into this shape, that in the dreaming hours when you desire, you may take this form and go forth unto the plane of the ghost roads "i walk in the twilight, i am the beast noble and strong, in this the wolfs skin i am shadow and darknes! am as ahriman, the form of the abyss! moyset, herren come forth unto my being, for we are as one "sah umpesha zrazza masehaka hekas" so it is done. the ritual of entering of black eden a vampy

of the abyss! moyset, herren come forth unto my being, for we are as one "sah umpesha zrazza masehaka hekas" so it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of dreaming shall assume forms which please us, and taste the elixir of the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of f

ed horseman who rides upon the ghost- ways speaking with the dead "by the owl, sacred unto noctulia- hekate, known in this circle as lilitu, ghost and phantom keeper, who shall gather the manes from the grave, fly now unto this circle "by the vulture, who shall feast upon the corpse of those aspects i care not to remain as myself, i shall become like to understand the feast of the dumb supper. in dreaming we shall commune "i seek the grave and my mortal death, with the shroud i wrap my body in shall be blessed with the kiss of the serpent queen, the black eyed goddess who wakes me from this sleep- cain-baphomet, horned black one of the infernal sabbat, unveil the cloak of shades to seek the knowledge of your consort, hecate-luith, whom holds the skull cup of blood, that of her children giv

d earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza "i pledge myself to the vampyric path, that which shall rely upon my strength of spirit and luciferian being, i behold myself as both god and goddess, lover and devouress. as i say these words i write the book of myincantations, from which those of the path may summon me unto a conclave of dreaming. hearken my voice from the grave and remember always -i have become unto the ghost light ofazrail" consider the ritual of entering black eden as a point of determined direction, or willed becoming. the vampyric shroud is a symbol of binding one to the earth in the unnatural direction, the very willed focus of the left hand path. in the closing reference of the self in identification with

bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced

o the khorda avesta (book of common prayer) translated by james darmesteter, from "sacred books of the east, american edition, 1898. the ideal mind set of this ritual and any in the yatuk dinoih is one working with the most primordial forces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utili

ulders- whom ahriman hath kissed and wisdom emerges- serpent of three heads, eyes ofhekate, come forth. those who summon against me will only strengthen me! andar- guardian of the black flame, i summon thee! wraith of the void ofarezura to me- to me! taromat- spirit of rebellion come forth unto me! to me! to me! astwihad- vampyre and night shade, whom i rest beside in darkness- whom i fly with in dreaming flesh, encircle me! buiti ahriman s hammer and knife- those who summon against me shall taste thy blades of burning metal in dreams! kundak- flying nightmare come forth unto me! as you enter the gates, envision each demon and what they represent to you. the gates of arezura is a mirror of yourself, a new level of coming into being. you have passed the hidden place, a new initiation is pre

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

nterplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoire, each holding a focus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the eye of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being

them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the d

the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, the vampyric-luciferian dreaming sigil of the devil-made flesh [5] a ritual performed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7]

MOODY RAYMOND A LIFE AFTER LIFE

ce that this was any sort of reflection of us in the windshield because the top of the car was down and we were looking way up over the windshield to see them the whole, time. neither of us ever drank, either-and we still don't-and this was three years before we had even heard anything about lsd or drugs like that. we weren't tired, either, even though it was fairly late, so we weren't asleep and dreaming it. we were very awake, alert, amazed, and excited as we watched the images and talked about the them with each other. granted, autoscopic hallucinations are in some ways like the out-of-body phenomenon associated with a near-death experience. however, even if we were to focus on all the points of similarity and to neglect -the differences entirely, the existence of autoscopic hallucinati

MORALS AND DOGMA

tters of government and political science can be fairly dealt with only by sound reason, and the logic of common sense: not the common sense of the ignorant, but of the wise. the acutest thinkers rarely succeed in becoming leaders of men. a watchword or a catchword is more potent with the people than logic, especially if this be the least metaphysical. when a political prophet arises, to stir the dreaming, stagnant nation, and hold back its feet from the irretrievable descent, to heave the land as with an earthquake, and shake the silly-shallow idols from their seats, his words will come straight from god's own mouth, and be thundered into the conscience. he will reason, teach, warn, and rule. the real "sword of the spirit" is keener than the brightest blade of damascus. such men rule a la

on and for trust; that man was sent upon the earth to live in it, to enjoy it, to study it, to love it, to embellish it, to make the most of it. it is his country, on which he should lavish his affections and his efforts. it is here his influences are to operate. it is his house, and not a tent; his home, and not _merely_ a school. he is sent into this world, not to be constantly hankering after, dreaming of, preparing for another; but to do his duty and fulfill his destiny on this earth; to do all that lies in his power to improve it, to render it a scene of elevated happiness to himself, to those around him, to those who are to come after him. his life here is _part_ of his immortality; and this world, also, is among the stars. and thus, masonry teaches us, will man best prepare for that

s serve, capital commands and labor obeys, and one race, superior in intellect, avails itself of the strong muscles of another that is inferior; and yet, for all this, no one impeaches the justice of god. no doubt all these varied phenomena are consistent with one great law of justice; and the only difficulty is that we do not, and no doubt we cannot, understand that law. it is very easy for some dreaming and visionary theorist to say that it is most evidently unjust for the lion to devour the deer, and for the eagle to tear and eat the wren; but the trouble is, that we know of no other way, according to the frame, the constitution, and the organs which god has given them, in which the lion and the eagle could manage to live at all. our little measure of justice is not god's measure. his j

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

with it and reflect certain parts of its nature. and if all is propitious assume an aerial body, be visible to sight and reply to questions. the difference between those spirits willing to help you and those that won t, is invariably fear. if spirit invocation is to work, you must do it without any mental reservations. as you begin to use this power in your daily life, it will seem as if you are dreaming a strange dream. answering a call from nowhere to cross over into the darkest unknown. the spirits of goetia the 1st spirit is agares. pray to him for personal motivation, at any hour of the day from sunrise till noon. the 2nd spirit is aim. pray to him to enhance your sense of humor, at any hour of the day from sunrise till noon. the 3rd spirit is alloces. pray to him for scholastic purs

NECRONOMICON ALAZIF

te with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye shall unlock the secrets of the deep. ye incantation o thou that lieth dead but ever dreameth, hear, thy servant calleth thee. hear me o mighty cthulhu' hear me lord of dr

ise once more. the deep ones knoweth thy secret name, the hydra knoweth thy lair; give forth thy sign that i may know thy will upon the earth. when death dies, thy time shall be, and thou shalt sleep no more; grant me the power to still the waves, that i may hear thy call (at ye third repeating of ye incantation cast forth the tablet into ye waves saying: in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth. to summon shub-niggurath ye black where the stones have been set up thou shalt call out to shub- niggurath, and unto he that knoweth al azif page 15 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the signs and uttereth the words all earthly pleasures shall be granted* when the sun entereth the sign of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man an

ank back to his size, coiled around him, and dragged him to her underwater home. the man thought his new wife very beautiful, but when he drank the hallucinogenic shori, he saw her in her true form and was terrified. although snake-woman calmed him, he was not happy and her brother took pity on him and led him home. this cloth found in an ancient peruvian tomb shows a two-headed heaven snake. the dreaming 102 spears the old man, like his sons, has his spears ready; the oval object to the left is his spear thrower. the dreaming t he dreaming of australian aboriginal mythology is often referred to as the altjeringa. it is the time of the creation of the world, but it is not regarded as lying in the past, but rather in an eternal present, which can be accessed in ritual. stories known as drea

t he dreaming of australian aboriginal mythology is often referred to as the altjeringa. it is the time of the creation of the world, but it is not regarded as lying in the past, but rather in an eternal present, which can be accessed in ritual. stories known as dreamings tell of the exploits of ancestor beings, who do for the first time something of which all future actions are mere copies. the dreaming tracks of the ancestors are encoded in song lines, and inscribed in paintings, which form a mythological map of the australian landscape a web of sacred memories whose heart is at uluru (ayers rock. the dreaming ancestors are regarded as beings who slept in the primal world; but then they awoke and shaped human beings and a landscape in which they could live. the painting below tells the

estors are encoded in song lines, and inscribed in paintings, which form a mythological map of the australian landscape a web of sacred memories whose heart is at uluru (ayers rock. the dreaming ancestors are regarded as beings who slept in the primal world; but then they awoke and shaped human beings and a landscape in which they could live. the painting below tells the story of the fire country dreaming, a myth that belongs to the warlpiri people of central australia. in it, two ancestors from the jangala clan are persecuted by their powerful shaman father because they accidentally kill a kangaroo, which is sacred to him, and give it to him to eat. in revenge, he sends a magical fire to pursue them wherever they go. it burns them from head to foot and they die. campfire two campfires mar

not share with them. two sons the old man s two sons, the jangala, are described as beautiful young men, who suffered pain and hardship in order to look after their father. they gave him the best of everything to eat, such as the tail of the kangaroo. hunting tracks of the sons the hunting tracks of the sons lead to kirrkirrmanu, where they killed the kangaroo sacred to the old man. fire country dreaming 1988 by dolly nampijinpa daniels and uni nampijinpa martin the story of fire country dreaming is a major myth of the warlpiri people. the version here is taken from the oral account given by uni nampijinpa in 1990. the warlpiri word for the dreaming is jukurrpa. evil spell this black mark is the evil spell used by the old man to create a fire to follow and kill his sons. goanna dreaming m

aniels and uni nampijinpa martin the story of fire country dreaming is a major myth of the warlpiri people. the version here is taken from the oral account given by uni nampijinpa in 1990. the warlpiri word for the dreaming is jukurrpa. evil spell this black mark is the evil spell used by the old man to create a fire to follow and kill his sons. goanna dreaming many myths are about animals in the dreaming, and one of the most important is goanna, the monitor lizard, who among other things was responsible for inventing the canoe. the people of the murrumbidgee river tribe tell how all the animals decided to intermarry and the male goannas had to marry magpies or teals. for some reason, the goannas, who were originally vegetarian, began to eat the flesh of their own young and also baby porcu

supply of water. their new wives begged them to share their water with the emus and the porcupines who were dying of thirst, but they refused. so the wife of the chief goanna found the secret reservoir and, with the help of bush spirits, caused it to flow into the murray river in a torrent that separated the goannas from their wives. since then, the teals have refused to marry the goannas. goanna dreaming by kaapa tjampitjinpa (c. 1920 89) 103 the dreaming continually igniting fire the jangala are chased by a fire always present, always present as they put it out it ate at their feet, their knees, their heads, until their skin was covered in burns (uni nampijinpa martin, 1990) flight of the sons these tracks show the path of the sons flight from the fire. they had both been badly burned, f

among the kattang-speaking people who occupied the northern shore of port stephens, the initiation ceremony involved a process of death and rebirth, during which the initiate was thrown onto a fire and then lifted up and held over it until it was burned out. emu tracks these arrows represent the tracks of an emu with a broken leg. another warlpiri myth tells of an emu that travels across the fire dreaming country eating bush food and laying eggs. this sacred landscape records its tracks. snake cave footprints flames reigniting bunjil, supreme creator bunjil the eaglehawk is the supreme creator deity of the koori peoples of victoria. he had two wives and a son, binbeal, the rainbow. bunjil made the mountains and rivers (including port phillip bay, and the flora and fauna, and taught humanki

rit ancestor. the ancestral heroes of the dua came by sea; those of the yiridja by land. canoes some of the men hunting lumaluma are in canoes, because lumaluma was originally a sea creature, said to be a whale. even when he was in the guise of a man, he could still transform himself into a whale to hunt fish. as with other aboriginal artifacts, canoes are said to have originated in the ancestral dreaming. the first canoe was made by goanna, the monitor lizard, in human form. yiridja warrior a warrior of the yiridja moiety attacks lumaluma. he carries his spears and his bondok, or spear-thrower, and his body is painted with traditional designs in yellow ocher. the gunwinggu learned their ritual body designs from lumaluma. the intricate patterns represent the ancestral landscape. lumaluma s

, a dua dilly bag (without handle, and between the dilly bags, a bondok, or spear-thrower. dilly bag dilly bags are baskets made of woven treefiber and are used to carry sacred objects. the contents of the bag are secret, but the bag itself is worn openly, and is sometimes held between the teeth during a ceremony. the bags are said to represent the wombs of the ancestral djanggawul sisters. snake dreaming, 1989, by keith kaapa tjangala (b.1962) spears spear-thrower body ornament the rainbow snake t he rainbow snake, an important figure in aboriginal mythology, is said to have emerged from a water hole (much as lumaluma came from the sea) during the dreaming, the time of creation, which can still be accessed in religious ceremonies. as he traveled the country, his movements created the hill

PHOSPHORUS

yatus akhtya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of

erence hold a demonstration in ones personal life. 7. creation of ones own alphabet of desire, photocopied and sent to succubus publishing. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. see the book of pleasure by austin osman spare. 8. the initiate will seek a mastery over the astral plane partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. 9. the neonomicon by nathaniel harris iii should be studied and some aspect of it practiced according to the liking of the initiate. this chaos grimoire is essential in a balanced study of magick from different perspectives and ideas. for those who are not interested in lengthy essays, but

dition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit

ng fire, that i shall awaken in the bloodied caul the mark of cain. face now the four directions- from the south, fiery essence of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the e

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

affirm or so unserious as to believe it. the effect of the preparations, the perfumes, the mirrors, the pantacles, is an actual drunkenness of the imagination, which must act powerfully upon a person otherwise nervous and impressionable. i do not explain the physical laws by which i saw and touched; i affirm solely that i did see and that i did touch, that i saw clearly and distinctly, apart from dreaming, and this is sufficient to establish the real efficacy of magical ceremonies. for the rest, i regard the practice as destructive and dangerous; if it became habitual, neither moral nor physical health would be able to withstand it. the elderly lady whom i have mentioned, and of whom i had reason to complain subsequently, was a case in point. despite her asseverations to the contrary, i ha

tendency, more particularly in simple country persons, to enter into direct communication with the astral light, which is the common medium of visions and dreams. the hurts inflicted on the werewolf do actually wound the sleeping person by an odic and sympathetic congestion of the astral light, and by correspondence between the immaterial and material body. many persons will believe that they are dreaming when they read such things as these, and may ask whether we are really awake ourselves; but we need only request men of science to reflect upon the phenomena of gestation and upon the influence of the imagination of women on the form of their offspring. a woman who had been present at the execution of a man who was broken on the wheel gave birth to a child with all its limbs shattered. le

charms and the evil eye are still dreaded; the jettatura is not to be braved with impunity in naples, and persons who are endowed unfortunately with this power are even distinguished by certain exterior signs. in order to guard against it, experts affirm that horns must be carried on the person, and the common people, who take everything literally, hasten to adorn themselves with small horns, not dreaming of the sense of the allegory. these attributes of jupiter ammon, bacchus and moses are a symbol of moral power or enthusiasm, so that the magicians mean to say that, in order to withstand the jettatura, the fatal current of instincts must be governed by great intrepidity, great enthusiasm, or a great thought. in like manner, almost all popular superstitions are vulgar interpretations of s

f azoth. now, we know already that azoth is the name of the great hermetic and true philosophical agent; furthermore, their salt is represented under the figure of a cubic stone, as may be seen in the twelve keys of basil valentine, or in the allegories of trevisan. once more, what is this stone actually? it is the foundation of absolute philosophy, it is supreme and immovable reason. before even dreaming of the metallic work, we must be fixed for ever upon the absolute principles of wisdom; we must possess that reason which is the touchstone of truth. never will a man of prejudices become the king of nature and the master of transmutations. the philosophical stone is hence before all things necessary; but how is it to be found? hermes informs us in his emerald table. we must separate the

ROBERT KIRK WALKER BETWEEN WORLDS

es [that is, images] of things, were our visive faculties [that is, our sight] sharp enough to apprehend them, or a natural reflection for the same reasons that an echo can be redoubled by air. yet it were more feasible to impute this second sight to a quality infused into the eye by an unction; for witches have a sleeping ointment that when applied troubles their fantasy [that is, imagination or dreaming, advancing it to have [within it] unusual figures and shapes, represented to it as if it were [in] a fit of fanaticism, hypochondriac melancholy, or possession of some insinuating spirit raising the soul beyond its common strain [that is, level of existence. if the palpable instances and realities seen and innocently objected [that is, shown] to the senses did not disprove it, and make th

modern reader might not appreciate his biblical presentation of certain proofs. otherworld traditions are, as he says, found in every country, and are always connected to entities that are attuned to the http//www.dreampower.com/kirk_wbw/pg_112.htm (2 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds(pages 112-121) land itself, often seeming to reach into the distant prehistoric or dreaming past. a seer with a co-walker will lose that companion when abroad, but may in time, as kirk suggests, come to some acquaintance with the spirits of the lands in which he or she find themselves. now follows a series of biblical citations concerning the subtle or aery body. the concept of elemental air should not be confused with gaseous air, but is used repeatedly by kirk to define the li

RUBY TABLET OF SET

ledge. the chimaera: if the invalidation of time as a constant has been shown, then the mind or soul could not have acquired knowledge via an aeonic sight-seeing trip such as socrates describes. but the mind possesses the capability to cast itself forward and backward through time, since time is not fixed. the sphinx: correct. the process is to imagination what directed thinking is to unconscious dreaming. it is something like the raja-yoga technique of uniting the mind to a single idea through force of will, or like corresponding ceremonial magic techniques. the chimaera: but i thought that the object of yoga is to break the cycle of birth, death, rebirth through union of the soul or mind with the whole of existence. to one who achieves the eighth stage, samadhi, the concept of knowledge

temporal perspective. the connection between these concepts and pythagorean numerical philosophy- the point, the line, the triangle and the solid tetrahedron- is evident. these latter powers- self-consciousness and temporal perspective- have triggered an unfolding of various non-natural historical events: the raising of the pyramids under the rule of initiatory schools and the sleep "not dead but dreaming, of those schools during the rule of an aggressive and imperial monotheism. with the aeon of horus (and with the theosophical "new age" introduced at the same time- note that the yin/yang logo lacks all angularity, yet poses a subtle challenge to symmetry) these initiatory schools have "awakened" and in our time have brought forth masters. it is not without interest that it is the third a

to your being self-created (b) what if you caused several of these events to come into being to begin your own xeper- if part of you exists so deeply in time- how can you use that part to steer the world's becoming. vi. pay attention to dreams that follow the work (not necessarily that night, just sometime afterward. see if ancestors or ancestral themes show up. if you've got any skills in lucid dreaming, treat the ancestors in your dreams the same way you treat the living family in item iii above. vii. put aside for the moment whether or not you're planning to have children in this life. just assume that someone among your blood relatives will reproduce (even if you choose not to. imagine some spiritual descendant of yours. what would you like him or her to be like? what willed character

nfernal command [at this point of the ritual, the synthesizer operator deactivates the stroboscopic lighting retunes the synthesizer to sounds approximating crashing ocean waves and thunder-claps. the tesla coil remains operative, and the voice processor may be modulated further if so chosen [the litany] ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn in his house at r'lyeh, dead cthulhu waits dreaming. but his dark priests have worked their wills upon the world, and forged the unhallowed cycle, and have come to the world of horrors. o sleeping chaos, hear the voices of your hornless ones as we stand upon a great gulf between a sea of bones. the devil's flame is lit, and the unholy worship has begun. we dance with insane yoxodo, and scream with bat-winged devils. we are nightmare itself

n performing this or similar workings. the specific substances used at set-xiii are readily available in most markets, and were ground to powder in the grand master's mortar and pestle an hour before the ceremony. dream/ astral experience i. excerpts of a letter to priest dececco from priest lewis, october 6, xiii: sometime during the morning hours, the wee hours, of october 2nd, i was asleep and dreaming- and suddenly became aware of the fact that i was dreaming. in my opinion the dream became a low-level astral experience at that point, as i could control the surroundings of the dream. i suddenly found myself in a wooded area and ran across you. i remember being puzzled as the two of us have had little contact, but we were talking over various topics (the exact subject matter escapes me)

thout, that this portal is consecrated in the name of set, prince of darkness [urenz-khrgn, and all the named and nameless forms of his manifestation present on this world of horrors. upon this gate i attach the name of r'lyeh, the sunken city of the sealed and barnacled tower long garlanded with seaweed and shrouded in darkest mystery. it is said that "in his house at r'lyeh, dead cthulhu [lies] dreaming" and when the stars again come aright, all of the great old ones shall bear witness as the tower rises to pierce the fragile fabric of this world, and then they will return to their rightful reign, as they have been protected in death by the spells of great cthulhu for all these aeons past. that time draws near when men shall hail the ancient dreams, and release themselves from the stifli

agile fabric of this world, and then they will return to their rightful reign, as they have been protected in death by the spells of great cthulhu for all these aeons past. that time draws near when men shall hail the ancient dreams, and release themselves from the stifling grasp of the elder gods of death; those who first sealed the tower and imposed upon him the semblance of death, but left him dreaming in that abysmal place beneath the surface of the great waters of human consciousness. when this gate is opened, the terror and delight, the fear and ecstasy promised by the great old ones will bring joy and celebration to all of the cylth (2. the cosmic flutes of azathoth shall again wail unending, and shall sing into the deepest reaches within the hearts and minds of men. shub-niggurath

f death [k'bhal'dysngha. the dark messenger, nyarlathotep, shall again carry the word and speak with men, granting them knowledge of all the great old ones. yog-sothoth, being the key and the way, master who doth order the planes and angles, shall once again give form to the ancient dreams which the cylth[elect of humankind] shall glimpse with renewed vigor of curiosity. then great cthulhu, still dreaming in his house, will wait as all his minions and brothers swim and strive against all manner of obstacles, and arrange themselves to harken his awakening, knowing that the cycle returneth. he shall then be freed to embrace the earth again and make of it his kingdom and defy the elder gods of death anew. wherever men set up the stones and sayeth thrice the forbidden words, shall cause there

eading of r'lyeh text] the time draws near when the stars shall again be aright and the forbidden words shall be spoken to open the way of exchange between the old ones and men. names will be chosen, words of power will be uttered, and oaths will be taken over holy objects. gifts will be offered and accepted between the old ones and men, and men will again know of the power that has lain dead but dreaming through aeons past. those that have been protected in death by my spells shall awaken from the dreams of men, and become as before to reclaim what is rightfully theirs. they, my brethren, will know that the time for their return is at hand, and will answer to their callings. when this has come into being, my great city of the barnacled tower shall again rise from the abysmal depths to whi

SABBATIC KABALA OF THE CROOKED PATH

y. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formless powers are there to serve and to mediate, they may also serve to imprison and to chain he who is the slave of his own lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general imp

SALMANRUSHDIE THESATANICVERSES

e. and later, after the jurhum filled up zamzam with mud and golden gazelles, so that it was lost for a time, here he is again, pointing it out to that one, muttalib of the scarlet tents, father of the child with the silver hair who fathered, in turn, the businessman. the businessman: here he comes. sometimes when he sleeps gibreel becomes aware, without the dream, of himself sleeping, of himself dreaming his own awareness of his dream, and then a panic begins, o god, he cries out, o allgood allahgod, i've had my bloody chips, me. got bugs in the brain, full mad, a looney tune and a gone baboon. just as he, the businessman, felt when he first saw the archangel: thought he was cracked, wanted to throw himself down from a rock, from a high rock, from a rock on which there grew a stunted lote

looking-down, feels a confusion _who am i, in these moments it begins to seem that the archangel is actually _inside the prophet, i am the dragging in the gut, i am the angel being extruded from the sleeper's navel, i emerge, gibreel farishta, while my other self, mahound, lies _listening, entranced, i am bound to him, navel to navel, by a shining cord of light, not possible to say which of us is dreaming the other. we flow in both directions along the umbilical cord. today, as well as the overwhelming intensity of mahound, gibreel feels his despair: his doubts. also, that he is in great need, but gibreel still doesn't know his lines. he listens to the listening-which-is-also-an-asking. mahound asks: they were shown miracles but they didn't believe. they saw you come to me, in full view of

ll upon him from the night sky, the three winged creatures, lat uzza manat, flapping around his head, clawing at his eyes, biting, whipping him with their hair, their wings. he puts up his hands to protect himself, but their revenge is tireless, continuing whenever he rests, whenever he drops his guard. he struggles against them, but they are faster, nimbler, winged. he has no devil to repudiate. dreaming, he cannot wish them away. iii ellowen deeowen 1 i know what a ghost is, the old woman affirmed silently. her name was rosa diamond; she was eighty-eight years old; and she was squinting beakily through her salt-caked bedroom windows, watching the full moon's sea. and i know what it isn't, too, she nodded further, it isn't a scarification or a flapping sheet, so pooh and pish to all _that

his trouble" they fled, hearing the approaching crunch of the guards' heavy boots. o o o the next day there was no sign of a doctor, or of pamela, and chamcha in his utter bewilderment woke and slept as if the two conditions no longer required to be thought of as opposites, but as states that flowed into and out of one another to create a kind of unending delirium of the senses. he found himself dreaming of the queen, of making tender love to the monarch. she was the body of britain, the avatar of the state, and he had chosen her, joined with her; she was his beloved, the moon of his delight. hyacinth came at the appointed times to ride and pummel him, and he submitted without any fuss. but when she finished she whispered into his ear "you in with the rest" and he understood that she was

when there is fear of tigers" she quoted the old saying: bad news always comes all at once. soon after the story of the miracle got out, the girl ayesha was summoned to the big house, and in the following days she spent long hours closeted with the zamindar's wife, begum mishal akhtar, whose mother had also arrived on a visit, and fallen for the archangel's white--haired wife. o o o the dreamer, dreaming, wants (but is unable) to protest: i never laid a finger on her, what do you think this is, some kind of wet dream or what? damn me if i know from where that girl was getting her information/inspiration. not from this quarter, that's for sure. this happened: she was walking back to her village, but then she seemed to grow weary all of a sudden, and went off the path to lie in the shade of

o you think this is, some kind of wet dream or what? damn me if i know from where that girl was getting her information/inspiration. not from this quarter, that's for sure. this happened: she was walking back to her village, but then she seemed to grow weary all of a sudden, and went off the path to lie in the shade of a tamarind--tree and rest. the moment her eyes closed he was there beside her, dreaming gibreel in coat and hat, sweltering in the heat. she looked at him but he couldn't say what she saw, wings maybe, haloes, the works. then he was lying there and finding he could not get up, his limbs had become heavier than iron bars, it seemed as if his body might be crushed by its own weight into the earth. when she finished looking at him she nodded, gravely, as if he had spoken, and t

that his restoration to his familiar milieu _going home, in a way- might indeed be beneficial. and sisodia's purloining of the dream-narratives he'd heard at gibreel's bedside could be seen as serendipitous: for once those stories were clearly placed in the artificial, fabricated world of the cinema, it ought to become easier for gibreel to see them as fantasies, too. that berlin wall between the dreaming and waking state might well be more rapidly rebuilt as a result. the bottom line was that it was worth the try. things (being things) didn't work out quite as planned. allie found herself resenting the extent to which sisodia, battuta and mimi moved in on gibreel's life, taking over his wardrobe and daily schedules, and moving him out of allie's apartment, declaring that the time for a "p

minal could push his way in. baal did not bother with such precautions. once he had been affluent, but that was a quarter of a century ago. now there was no demand for satires- the general fear of mahound had destroyed the market for insults and wit. and with the decline of the cult of the dead had come a sharp drop in orders for epitaphs and triumphal odes of revenge. times were hard all around. dreaming of long-lost banquets, baal climbed an unsteady wooden staircase to his small upstairs room. what did he have to steal? he wasn't worth the knife. opening his door, he began to enter, when a push sent him tumbling to bloody his nose against the far wall "don't kill me" he squealed blindly "o god, don't murder me, for pity's sake, o" the other hand closed the door. baal knew that no matter

od and living within him" to have been "made, shaped and quickened" by his encounter with this islet of sensibility, surrounded by the cool sense of the sea- of material things, he had given his love to this city, london, preferring it to the city of his birth or to any other; had been creeping up on it, stealthily, with mounting excitement, freezing into a statue when it looked in his direction, dreaming of being the one to possess it and so, in a sense, become it, as when in the game of grandmother's footsteps the child who touches the one who's _it("on it, today's young londoners would say) takes over that cherished identity; as, also, in the myth of the golden bough. london, its conglomerate nature mirroring his own, its reticence also his; its gargoyles, the ghostly footfalls in its s

ax: they smashed the place up _totalled_ it- now it's _war. this happens, however- as does a great deal else- in places which the camera cannot see. o o o gibreel: moves as if through a dream, because after days of wandering the city without eating or sleeping, with the trumpet named azraeel tucked safely in a pocket of his greatcoat, he no longer recognizes the distinction between the waking and dreaming states- he understands now something of what omnipresence must be like, because he is moving through several stories at once, there is a gibreel who mourns his betrayal by alleluia cone, and a gibreel hovering over the death-bed of a prophet, and a gibreel watching in secret over the progress of a pilgrimage to the sea, waiting for the moment at which he will reveal himself, and a gibreel

political phenomenon. let's not fall into the trap of some damn mysticism. we're talking about history: an event in the history of britain. about the process of change" at once gibreel's voice changes, and his subject--matter also. he mentions _pilgrims, and a _dead baby, and _like in "the ten commandments, and a _decaying mansion, and a _tree; because in the aftermath of the purifying fire he is dreaming, for the very last time, one of his serial dreams- and hanif says "listen, mishu, darling. just make-believe, that's all" he puts his arm around her, kisses her cheek, holding her fast _stay with me. the world is real. we have to live in it; we have to live here, to live on. just then gibreel farishta, still asleep, shouts at the top of his voice "mishal! come back! nothing's happening! m

eached as high as their waists. some of them tried to move towards the pilgrims, who also continued to make efforts to advance. but now the rainstorm redoubled its force, and then doubled it again, falling from the sky in thick slabs through which it was getting difficult to breathe, as though the earth were being engulfed, and the firmament above were reuniting with the firmament below. gibreel, dreaming, found his vision obscured by water. o o o the rain stopped, and a watery sun shone down on a venetian scene of devastation. the roads of sarang were now canals, along which there journeyed all manner of flotsam. where only recently scooter--rickshaws, camel--carts and repaired bicycles had gone, there now floated newspapers, flowers, bangles, watermelons, umbrellas, chappals, sunglasses

hangez's cheeks "look at the old man" nasreen said to kasturba as they entered the room "he can't take his eyes off his boy" changez chamchawala grinned an exhausted grin, revealing a mouth full of shattered teeth, flecked with spittle and crumbs. when his father fell asleep again, after being forced by kasturba and nasreen to drink a small quantity of water, and gazed up at- what- with his open, dreaming eyes, which could see into three worlds at once, the actual world of his study, the visionary world of dreams, and the approaching after-life as well (or so salahuddin, in a fanciful moment, found himself imagining- then the son went to changez's old bedroom for a rest. grotesque heads in painted terracotta glowered down at him from the walls: a horned demon; a leering arab with a falcon

SATANGEL

d the product of the deeper strata of subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might bot

rely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dreaming. aside from theories as to the source of the necronomicon in a document of esoteric freemasonry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition

nry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition, and many sorcerers strive to manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which th

SATANIC BIBLE

e future. great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, shall produce much. but he who is guided by thoughts unrecognized is led into situations that will later be interpreted as "fate "god's will, or accident. there are other times in each person's day that lend themselves to the receiving of the will of the wizard. those times when day-dreaming or boredom ensue, or when time hangs heavy, are fertile periods of suggestibility. if a woman is the target for your spell, do not forget the importance of the menstrual cycle. if man were not dulled through his stifling evolutionary development, he would know, as an allfours animal knows, when the female was most sexually inclined. man's snout, however unsullied by cheap opiates, is not

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ive in shame as a hermit after his brother became a murderer. he then met lu dongbin, who taught him how to become an immortal. han xianzi: he lived during the tang dynasty. han is known for his temper and for his supernatural abilities. he received immortality after falling from a peach tree. he xiangu: the only female ba xian. he xiangu spent her life as a hermit in the mountains. while she was dreaming she received instructions on how to obtain immortality. afterwards she developed the ability to fly from mountain peak to mountain peak. lan caihe: he lived as a beggar, dressed in rags and wearing only one boot. then one day lan suddenly disappeared into the clouds as an immortal. li tieguai: he walks with an iron crutch, which was given to him by xi wangmu or by laozi after one of them

the doors, sitting on hides of oxen, which themselves had slain. and of the henchmen and the ready squires, some were mixing for them wine and water in bowls, and some again were washing the tables with porous sponges and were setting them forth, and others were carving flesh in plenty. and godlike telemachus was far the first to descry her, for he was sitting with a heavy heart among the wooers dreaming on his good father, if haply he might come somewhence, and make a scattering of the wooers there throughout the palace, and himself get honour and bear rule among his own possessions. thinking thereupon, as he sat among wooers, he saw athene and he went straight to the outer porch, for he thought it blame in his heart that a stranger should stand long at the gates: and halting nigh her he

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

romance and reverie which made the atmosphere she breathed. frequently she would climb through the thickets that clothed the neighbouring grotto of posilipo, the mighty work of the old cimmerians, and, seated by the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no poetry can render palpable and defined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the autumn noon or summer twilight, and build her castles in the air. who doth not do the same, not in youth alone, but with the dimmed hopes of age! it is man's prerogative to dream, the common royalty of peasant and of king. but those day-dreams

hou hast never spoken to me but to admonish, and now, to wound" again she paused, again her voice faltered; the tears trembled on her eyelids; she brushed them away and resumed "no, not love, if that be love which i have heard and read of, and sought to simulate on the stage, but a more solemn, fearful, and, it seems to me, almost preternatural attraction, which makes me associate thee, waking or dreaming, with images that at once charm and awe. thinkest thou, if it were love, that i could speak to thee thus; that" she raised her looks suddenly to his "mine eyes could thus search and confront thine own? stranger, i ask but at times to see, to hear thee! stranger, talk not to me of others. forewarn, rebuke, bruise my heart, reject the not unworthy gratitude it offers thee, if thou wilt, but

your chroniclers but feebly reach. the phoenician, the greek, the oscan, the roman, the lombard, i have seen them all! leaves gay and glittering on the trunk of the universal life, scattered in due season and again renewed; till, indeed, the same race that gave its glory to the ancient world bestowed a second youth upon the new. for the pure greeks, the hellenes, whose origin has bewildered your dreaming scholars, were of the same great family as the norman tribe, born to be the lords of the universe, and in no land on earth destined to become the hewers of wood. even the dim traditions of the learned, which bring the sons of hellas from the vast and undetermined territories of northern thrace, to be the victors of the pastoral pelasgi, and the founders of the line of demi-gods; which ass

to behold him, so changed were his gloomy brow, his resolute, careworn features, from the graceful form and careless countenance of the artist-lover. his dress, though not mean, was rude, neglected, and disordered. a wild, desperate, half-savage air had supplanted that ingenuous mien, diffident in its grace, earnest in its diffidence, which had once characterised the young worshipper of art, the dreaming aspirant after some starrier lore "is it you" she said at last "poor clarence, how changed "changed" he said abruptly, as he placed himself by her side "and whom am i to thank, but the fiends the sorcerers who have seized upon thy existence, as upon mine? viola, hear me. a few weeks since the news reached me that you were in venice. under other pretences, and through innumerable dangers

SIR WALLIS BUDGE EGYPTIAN MAGIC

d in khonsu a being who was mightier than himself, and, like a vanquished king, he wished to make the best terms he could with his conqueror, and to be on good terms with him. the egyptians believed that the divine powers frequently made known their will to them by means of p. 214 dreams, and they attached considerable importance to them; the figures of the gods and the scenes which they saw when dreaming seemed to them to prove the existence of another world which was not greatly unlike that already known to them. the knowledge of the art of procuring dreams and the skill to interpret them were greatly prized in egypt as elsewhere in the east, and the priest or official who possessed such gifts sometimes rose to places of high. honour in the state, as we may see from the example of joseph

THE BOOK OF PLEASURE

d but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been absolutely mastered. herein lies the key to his sorcery; the ability to 'visualise sensation' and to convey a world of imaginative reality to the observer. augustus john regarded spare as one of the great graphic artists of his time, and many yea

te to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ount to the american society for psychical research (aspr (proceedings, s.p.r, vi, 17, that i sprang forward in delight, calling her by name. as he did so, the image of his sister vanished, and mr. f. g. resumed his seat, stunned by the experience. the cigar was still in his mouth, the pen was still in his hand, and the ink was still moist on his order blank. he was satisfied that he had not been dreaming, but was wide awake. he had been near enough to touch her, had it been a physical possibility. he had noted her features, expression, and details of dress. she appeared as if alive, he stated. her eyes looked kindly and perfectly naturally into mine. her skin was so lifelike that i could see the glow of moisture on its surface, and, on the whole, there was no change in her appearance. mr

e present living eck master, harold klemp, who claims to be the 973rd initiated mahanta, became the spiritual leader of eckankar in 1981. at the present time, the spiritual home of eckankar is the temple of eck in chanhassen, minnesota. m delving deeper eckankar: the religion of light and sound [online] http//religiousmovements.lib.virginia.edu/nrms/e cka.html. klemp, harold. the art of spiritual dreaming. minneapolis: eckankar, 1999. lane, david. the making of a spiritual movement: the untold story of paul twitchell and eckankar. del mar, calif: del mar publishing, 1978. main site of eckankar, religion of light and sound of god [online] http//www.eckankar.org. twitchell, paul. eckankar: the key to the secret worlds. new york: lancer books, 1969. reprint, minneapolis: eckankar, 1989. falun

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

s creatures 113 chapter 12 mysteries of the mind throughout the centuries, philosophers, poets, prophets, and scientists wondered who humans really are. many believe the greatest adventure is available to those who wish to explore the mysteries of the mind the miracle of consciousness, the enigma of dreams, and the mind beyond the physical bodies. 115 chapter exploration dreams creative and lucid dreaming nightmares sleep paralysis symbology of dreams the mechanics of memory false memories phobias altered states of consciousness hallucinations hypnosis meditation psychedelics the mind-expanding drugs relaxation extrasensory perception: the sixth sense esp researchers clairvoyance out-of-body experience (obe) precognition psychokinesis telepathy introduction perhaps the greatest mystery of

hat the immortal soul within the physical body is able to leave the house of flesh during sleep and to travel wherever it desires. it is also thought that the passing to the next life after death may be compared to a sleeper awakening from a dream. the brihadaranyaka upanishad states that the soul, the self-luminous being, may assume many forms, high and low, in the world of dreams. some say that dreaming is but another form of waking, for what a man experiences while awake he experiences again in his dreams. as a man passes from dream to wakefulness, so does he pass at death from this life to the next (brihadaranyaka upanishad, 4.3.11 14, 35. the mesopotamian and egyptian courts employed skilled professionals who sought to interpret dreams and visions. the israelites, by contrast, believe

spital in brooklyn, new york, contemporary experiments in sleep laboratories have confirmed many of freud s speculations and cast doubt upon others. some psychiatrists, including lester gelb, argue that the concept of the unconscious should be totally abandoned in explaining human behavior. gelb feels it would be more useful to recognize several states or types of consciousness working, sleeping, dreaming, daydreaming, trance, and so forth each of which can be productively studied by behavioral scientists. krippner stated that possible confirmation of freud s emphasis on sexual symbolism does occur occasionally in modern electroencephalographic dream research, but he further observed that human thought processes are too t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u

ch of which can be productively studied by behavioral scientists. krippner stated that possible confirmation of freud s emphasis on sexual symbolism does occur occasionally in modern electroencephalographic dream research, but he further observed that human thought processes are too t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 118 mysteries of the mind dreaming of worlds beyond (andrew c. stewart/fortean picture library) sigmundfreud brought dreams into the realm of the scientific community with his publication the interpretation of dreams. varied to allow any single, unitary explanation of dreaming to be adequate. swiss psychiatrist carl g. jung (1875 1961, a student and later dissenter of freudian techniques, added new dimensions to the unders

ep. during the rem episode breathing may accelerate to a panting pace. the rhythm of the heart may speed up or slow down unaccountably. blood pressure can dramatically fall. other physiological changes also occur during rem. the flow of blood to the brain increases about 40 percent. then the individual stirs and returns to the non-rem sleep cycle. this pattern repeats itself throughout the night. dreaming, in dr. stanley krippner s estimation, is a primary means of brain development and maturation. newborn infants spend about half of their sleeping time in the rapid eye movement or dream state. although such dreams probably are concerned with tactile impressions rather than memories, he believes that these dreams probably prepare the infants immature nervous systems for the onslaught of ex

obably are concerned with tactile impressions rather than memories, he believes that these dreams probably prepare the infants immature nervous systems for the onslaught of experiences that come with the maturation of vision, hearing, and the other senses. to further support this theory, krippner cites studies done with older subjects that indicate that young adults spend 25 percent of their time dreaming while the proportion decreases to 20 percent among the elderly. it seems that the brain, once it is functioning well, does not need as much dream time. recent experiments demonstrate that simple forms of mental functioning go on at night even when the individual is not dreaming. the brain appears to require constant stimulation even during sleep and may use dream periods to keep in tune a

lunteers got all of their regular sleep except for their dream time. after five nights of dreamlessness, they became nervous, jittery, irritable, and had trouble concentrating. one volunteer quit the project in a panic. another group of volunteers in another part of the hospital was awakened the same number of times each night as those in the first group, but they were awakened when they were not dreaming. in other words, they were allowed approximately their usual amount of dream time. these volunteers suffered none of the troubles and upsets that afflicted the first group. for the first time, the dement and fischer experiment presented evidence that regular dream sleep is essential to physical well-being. some of the volunteers went as long as 15 nights without dream sleep, at which poin

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 120 mysteries of the mind deprived of rem sleep, a rebound effect occurs. if individuals are not getting their proper share of rem and non-rem rest and are feeling sleepy, they can become a menace. people who have accumulated a large sleep debt are dangerous drivers on the highway, for example. krippner believes that dreaming is as necessary to humans as eating and drinking. not only does dreaming process data to keep the brain in tune, but there is also evidence that a biochemical substance that accumulates during the day can only be eliminated from the nervous system during dream periods. individuals should be just as concerned about receiving adequate dream time at night as they are about receiving adequate

during dream periods. individuals should be just as concerned about receiving adequate dream time at night as they are about receiving adequate food during the day. any disturbance that interrupts sleep will interfere with dream time, thus leaving the individual less well prepared physically and psychologically to face the coming day. alcohol, amphetamines, and barbiturates depress the amount of dreaming an individual can experience during the night, and users of these drugs should be aware of the fact. coffee, however, does not seem to depress dream time. today there are at least 170 sleep clinics operating in the united states, and their analyses cite more than 50 sleep disorders. a general consensus of the researchers at such clinics expresses the opinion that second only to the common

r two. the subjects at the maimonides dream laboratory recalled the visual elements in their dreams most clearly, but auditory (sound) and tactile (touch) impressions also were common. while subjects in the dream laboratories report auditory and tactile impressions in addition to vivid visual dreams, some individuals stubbornly insist that they never dream. since researchers have established that dreaming is as necessary to mental and physical health as eating and drinking, it becomes apparent that individuals who claim that they never dream simply are not remembering their dreams, or are having dreams they wish to forget the nightmares. m delving deeper faraday, ann. dream power. new york: berkley medallion books edition, 1973. freud, sigmund. the interpretation of dreams. new york: basic

ng deeper faraday, ann. dream power. new york: berkley medallion books edition, 1973. freud, sigmund. the interpretation of dreams. new york: basic books, 1955. hall, calvin s. the meaning of dreams. new york: mcgraw-hill book co, 1953, 1956. jung, c. g, ed. man and his symbols. london: aldus books, 1964; new york: dell publishing, 1968. kramer, milton, ed. dream psychology and the new biology of dreaming. springfield, ill: charles c. thomas, 1969. krippner, stanley. dreamtime and dreamwork: decoding the language of the night. los angeles: jeremy p. tarcher, 1990. perls, frederick s. gestalt therapy verbatim. lafayette, calif: real people press, 1969. sechrist, elsie. dreams your magic mirror. new york: dell publishing, 1969. stekel, wilhelm. the interpretation of dreams. new york: washing

rk: dell publishing, 1969. stekel, wilhelm. the interpretation of dreams. new york: washington square press, 1967. tart, charles, ed. altered states of consciousness. new york: john wiley& sons, 1969. vedantam, shankar. study links 8 hours sleep to shorter life span. washington post, february 15, 2002 [online] http//www.washingtonpost.com/ wp-dyn/articles/a12305-2002feb14.html. creative and lucid dreaming data currently being researched indicates that dreams provide a fertile field for the examina- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 122 mysteries of the mind tion of creative processes. the act of dreaming, that most personal and subjective experience, may well be a key to humankind s hidden powers. many artists, writers, inventors, mus

ams of charlotte bront (1816 1855. some of the world s most successful business executives never make a decision until they have a chance to allow it to pass through their minds during the hours of sleep, permitting solutions to come during dreams. once this practice of sleeping on a problem becomes habit, these successful individuals find that there is really nothing magical about the process of dreaming solutions. creative dreaming simply appears to be a matter of training the mind to do certain things. the subconscious level of the mind does the work, rather than the intellectual level. the subconscious understands symbols far better than words, and, in general, can be likened to an electronic computer. material must be fed into it or it cannot produce effective answers. to the intellec

ream. one of the upanishads says that man in his dreams becomes a creator. there are no real chariots in that state no blessings no joys, but he himself creates blessings, happiness and joys. psychologists montague ullman, joseph adelson, howard shevrin, and frederick weiss have done much to advance the thesis that dreams basically are creative. psychoanalyst ullman cites four creative aspects of dreaming: 1. the element of originality; 2. the joining together of elements into new patterns; 3. the concern with accuracy; 4. the felt reaction of participating in an involuntary experience. ullman concedes that the final product of a dream s creativity may be either dull or ecstatic, but he insists that it is an act of creation to have the dream in the first place. lucid dreaming is simply the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

awkis one of the foremost voices of ecofeminism. reclaiming quarterly, and she is also a columnist on the web for www.beliefnet.com and for www.znet.com. she lives part-time in san francisco, in a collective house with her partner and friends, and the rest of the time in a little hut in the woods where she practices the system of ecological design known as permaculture. m delving deeper starhawk. dreaming the dark: magic, sex, and politics. new york: beacon, 1982. the spiral dance: a rebirth of the ancient religion of the great goddess. san francisco: harpersanfranciso, 1999. truth or dare: encounters with power, authority and mystery. new york: harper& row, 1987. starhawk and hilary valentine. the twelve wild swans: journies into magic, healing and action. san francisco: harpersanfrancisc

THE KEY TO THE MYSTERIES

speaking. edgar poe, that unhappy man of genius who used to intoxicate himself, has terribly described the somnambulism of monomaniacs. sometimes it is an assassin who hears, and who thinks that everybody hears, through the wall of the tomb, the beating of his victim's heart; sometimes it is a poisoner who, by dint of saying to himself "i am safe, provided i do not go and denounce myself" ends by dreaming aloud that he is denouncing himself, and in fact does so. edgar poe himself invented neither the persons nor the facts of these strange novels; he dreamt them waking, and that is why he clothed them so well with all the colours of a shocking reality. dr. briere de boismont in his remarkable work on "hallucinations" tells the story of an englishman otherwise quite sane, who thought that he

ater; a gracious mirage smiles at him; he sees a nymph stretch out her arms to him, his own lose nerve, and cannot draw back the heavy jar; the fresh fragrance of the spring put him to sleep; the perfumes 120 of the bank intoxicate him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies, dreaming that nymphs caress him, and no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic initiation, is that of eurydice recalled to life by the miracles of harmony and love, of eurydice, that sensitive broken on the very day of her

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

f justice and of truth will survive them, and that thus immortality cannot fail to treasure the aspirations and wishes of my soul hat thou didst create immortal! 290 contents page translators notets1 the luciferian path& the witches sabbat by michael w. ford 2 the luciferian path& witches sabbat by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual

path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work i

e gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book

eds and action. the book of cain the grimoire of the initiator of the witch path by michael w. ford illustrated by elda isela ford cain is presented in hebrew folklore as the first murderer, who having slain his brother, had become the deathless wanderer of the earth. being a nomadic spirit, cain came unto his original spiritual initiators, lilith and samael (also known as azazel, and by means of dreaming, was self-initiated into the mysteries of sorcery and magick. cain is a master of the 9 sabbat. the semblance of cain and baphomet are presented in this tome, which is written in a poetic and lyrical form. cain is symbolized as the blacksmith of the forge, his craft is that of sorcery, the fires of the forge that initiatory spark of being, the black flame of iblis itself. the book of cain

nic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda isela ford, the toad ri

of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the s

a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraf

af, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the s

none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian

face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 17 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 20 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i

THE MAGICIAN S KABBALAH

hat it equals 418+ 93, which are the numbers of the great work, and the current that informs it. it is also the value of a'abvdh h-tyth "the worship of the snake (that is, the snake of wisdom coiled up the tree of life. note also that 511 reduces to 7, the number of the card to which the graal (and hence 418) is attributed, the chariot. as kate bush sings, in "sat in your lap (from the album "the dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the ma

THE MIDDLE PILLAR

what it is that he hopes to accomplish, and in what length of time he will do so. a study of analysis will prove first of all that he cannot proceed quicker than his own unconscious permits him. this will prevent gate-crashing, and an irrational enthusiasm and desire for speed. secondly, through the elimination of erroneous ideas as to himself, the phantasms of wish-fulfillment and insensate day-dreaming, he will have obtained a more comprehensive account of what magical and meditation systems can accomplish, and what degree of achievement in these spheres is open to him. he will be entirely less subject to delusion and deception because his attraction to magic will not have been caused by the unconscious desire to escape from the pressing problems of his immediate existence with which he

THE MOTHMAN PROPHECIES

ing from the sidelines she explained how she woke up one night and saw a large figure towering over her bed "it was a man" she said "a big man. very broad. i couldn't see his face very well but i could see that he was grinning at me "jim was working on the river that night" mrs. lilly added "and linda woke me up with a terrible scream. she cried out there was a man in her room. i told her she was dreaming. but she screamed again "he walked around the bed and stood right over me" linda declared "i screamed again and hid under the covers. when i looked up again, he was gone "she came running into my room" mrs. lilly said "she cried, there is a man in my room! there is' she's refused to sleep alone ever since" when i asked for a description of the stranger, linda said she thought he had been

THE NECRONOMICON SIMON VERSION

the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister cro

ured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges

hoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been obliter

al bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the gods and have seen the wrath of the ancient ones dark angels vent upon the earth we are from a r

stroyed out generations. we have survived on tops of mountains and beneath the feet of mountains and have spoken with the scorpions in allegiance and were betrayed. and tiamat has promised us nevermore to attack with water and with wind. but the gods are forgetful. beneath the seas of nar mattaru beneath the seas of the earth, nar mattaru beneath the world lays sleeping the god of anger, dead but dreaming the god of cuthalu, dead but dreaming! the lord of kur, calm but thunderous! the one-eyes sword, cold but burning! he who awakens him calls the ancient vengeance of the elder ones the seven glorious gods of the seven glorious cities upon himself and upon the world and old vengeance. know that our years are the years of war and our days are measured as battles and every hour is a life lost

ty times sixty times the food of life and the water of life sprinkle upon her body and truly ishtar will rise. with giant wings and scales like serpents the two elementals flew to that gate invisible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they

e ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ forever in the book of chaos, can summon if they but know how. these words are not to be shown to any man, or the curse of enki are upon thee! such are the words: ia ia ia io io io i am the god of gods i am the lord of darkness, and master of magicians i am the power and the knowledge i am before all things. i a

THE SHADOWED ONES

e, azazel had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the

lore of our kind. we grew tired and our bodies grew pale and like death. in the breathing world we were killed physically yet our spirits remained we are daemon, spirit and genius undying and thirsting for continued life. in my bride who was born in the eternal flame with me, who is of many names, too guided mankind where it may be done. our spirits are like shades yet we can join with any in the dreaming lands. we continue to this day, guiding and inspiring those who cannot explain us, yet sense our very existence as they recognize their own. know our grimoires by listening to your own spirit, that we are all isolate and do not perish yet by disbelief in our self. by affirming our daemon being our guide, we shall watch you make your own path as our sons and daughters. in that twilight gar

stant call can then seek us by crossways not found by common clay. the touch of azazel brings a fire to the clay which then allows that genius to shape his flesh in dream and waking according to his desire. do not let this flame be extinguished, for a will which does not bend strengthens in the 3 forge. seek the daemon of cain through the skull and his mother lilith through the same. it is in the dreaming vessels that we may walk from woman to man, by the skull of man does our desires intermingle with their lusts. it stands for the angelick watcher of the initiate to seek his or her own watcher as their genius, and such other watchers may communicate accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we mu

always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeq

of the earth and the body temple of man and woman must be recognized. seek my bride of earth and stars with my own union so that you may become as my son or daughter. to join in communication with my brothers and sisters, those watchers who reside in the earth, wandering in both darkness and light, embrace and kiss that very body of the sun in the earth, when i come forth as the morning star. by dreaming and waking are we forever in rapture. i am that black light which leads you to your own temple of flame and shadow, and that by becoming like me you shall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdersh

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

d hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slopes of olympus, and over the shining sun-scorched sands of ammon, tawny and silken as the crouching form of some colossal lion, to the cool groves of eleusis child-like dreaming in the bosom of silvery attica by the blue agean sea. yet those who would drink deeper of the wine of this magical eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood. and they are: aceldama. the tale of archais. songs of the spirit. jezebel. an appeal to the american people

ebration of love fs mystic eucharist. reproach rises, but falls enamoured to his kisses; all is extremes, there is no heaviness, no deadness of sentiment, the smoke curls as high as the flashing flames, and tears wash out smiles, and blushing cheeks dry tears; all is effluent glory, glorious as a sun of gold lingering on the blushing bosom of dawn: we lay in naked chastity, caressed child-like or dreaming, till the dawn repressed our sighs: that nuptial yet hath never ceased *alice, an adultery, vol. ii, p. 79. still the future rises up before them, as a serpent, gprescience of next year h; the minotaur, gprodigious offspring of the fatal graft? h but the present is a sublime kiss, and the future as hollow as the emblem of two parted lips, gwhile love was hovering and our lips were fain? h

n his heart still lingered the sea-born form of aphrodite, and on his lips the warm kisses of the cytheran goddess, philommedis, basilea, isis, or astarte, call her what you will, of passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in t

ent day. remote from cause, effect retires. act slays its dams and sires. there is no hill, there is no pit. they have no mark to hit. it is enough. closed is the sphere. there is no more to hear. they perish not; they do not thrive. they are at rest, alive *gargoyles, vol. iii, p. 104. gecstacy or vision begins when thought ceases, to our consciousness, to proceed from ourselves. it differs from dreaming, because the subject is awake. it differs from hallucination, because there is no organic disturbance: it is, or claims to be, a temporary enhancement, not a partial disintegration, of the mental faculties. lastly, it differs from poetical inspiration, because the imagination is passive. h .w.r. inge, christian mysticism, p. 14. mysticism* this is gthe peace which passeth all understandin

THE WITCH CULT OF ZOS VEL THANATOS

tchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to an awakening with the publication of the grimoire "the book of pleasure" in 1913 which described kia as "the absolute freedom which being free is mighty enough to be 'reality' at any time. therefore is not potential or manifest (except as its instant possibility) by ideas of freedom or 'means' but b

to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping invokes a reaction to sound as well, depending on the purpose and focus and if replayed while dreaming increases unconscious awareness of sound vs. wish. spare used sigils as mentioned before, developed from agrippa and various grimoires of the middle ages. as explained in the book of pleasure, spare gives us a clear outline of the effects of sigil methods in action: by projecting the consciousness into one part, sensation not being manifold becomes intensified. by the abstention of desire

xual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the

THE ABYSS AND TABAET

ed fire, both are from the earliest legends and myths of rebellion. as ahriman first entered the creation of the world as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffection to thee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand

TYSON DONALD NEW MILLENNIUM MAGIC

e long enough for the magus to become clearly conscious of it, but since the air of conscious thought is not its natural element, it quickly drops beneath the surface again. generally an uneasy truce exists between the beings in the personal subcon- scious and the will and desires of the individual human being, both during the waking, conscious state, and during the form of astral travel known as dreaming. madness, suicide, or destructive behavior results if this balance is disrupted. ritu- al magic stirs the waters of the subconscious, causing the beings and forces that dwell there to break the surface with uncommon violence and frequency. it is equivalent to the swimmer kicking his or her legs in the water of the lagoon. if the astral creatures become annoyed enough, they may choose to i

characterized by the ability of the magus to actually see the astral image with all the lucidity of a dream image. once this level of reality is achieved in visu- alization, the mental image becomes a solid object or setting to the spirits who interact with it. this should be clearly understood by the magus. visualization actually creates on the astral level the thing visualized. it is a form of dreaming in which the magus remains fully conscious and in control of the dream. in night dreams the raw potencies of the unconscious put on symbolic bodies, focusing themselves into compact beings that can react to and manipulate their surroundings. since they have no power to create forms on their own, they play upon the vulnerability of the sleeping person, causing him or her to unwittingly sha

ith these entities and affect them for conscious willed purposes during the dream. taking control of the dream world involves four stages of development: becoming aware the first is becoming aware inside the dream. so long as the dreamer remains a passive observer of events, he or she can do nothing. the dreamer must become aware of his or her identity, that he or she is asleep, that he or she is dreaming. to accomplish this, it is necessary to detach the perceived self emotionally from the events transpiring in the dream and observe them with critical judgment. in this way the dreamer can learn to view the horrors of nightmares with quiet interest, or perhaps mild amusement, as though watching a badly made film. achievement of this first stage is not uncommon among those who claim to know

the events transpiring in the dream and observe them with critical judgment. in this way the dreamer can learn to view the horrors of nightmares with quiet interest, or perhaps mild amusement, as though watching a badly made film. achievement of this first stage is not uncommon among those who claim to know the art, and even among the ignorant. occasionally someone will realize that he or she is dreaming without immediately waking up, and experience a mild sense of surprise. among the uninitiated this advantage is never followed up by any pos- itive action, and so it is wasted, perhaps never to come again. attainment of the first stage will begin with the magus gaining awareness occasionally, usually toward the end of the dream. at first the mind will be in a sluggish stupor, as though dr

to safety. in dreams, will becomes reality. if attacked by foes, the magus will project a pentagram of fire to consume them. these acts of resistance will greatly reduce the incidence of nightmares. malefic spirits will see the magus coming, as it were, and give him or her a wide berth. contrary to popular opinion, bad dreams have no redeeming function. what possible useful end could be served by dreaming the same unpleasant experience dozens or hundreds of times? in this kind of dream there is usually an element of terror or frustration of purpose. repeating nightmares occur far more often than the dreamer realizes. often they are blocked out of the awareness just moments after waking, and leave only a vague sense of familiarity, that the dream has been dreamed before many times. the prob

TYSON DONALD SOUL FLIGHT

of the experiments tended to be uneven. reasons for writing this book there is no underlying difference between the soul flights of prehistoric shamans and the remote viewing used in the secret government intelligence-gathering projects of the cold war. astral travel has always been with us from our earliest beginnings as an intelligent species. it expresses itself in such diverse forms as lucid dreaming, near-death experiences, alien abductions, the bilocation of saints, doppelgangers, remote viewing, and the occult practices of ascending the planes and scrying in the spirit vision. because of this wide diversity of forms, i have employed the general term soul flight to embrace both conventional concepts of astral projection and its many divergent expressions. one of the main reasons tha

re to credit the existence of the adepts of theosophy, we might suspect that fox was being guided by a master from a higher spiritual plane to explore his talent, so that later in life he could write about it and share it with the world. lucid dreams and the pineal doorway the main technique developed by fox was that of the lucid dream. fox found that if he became aware during a dream that he was dreaming, then he could move around in it consciously, and step outside it while remaining asleep to travel to other places on the astral level, such as to the rooms of people he knew, or to familiar streets. he passed other people unseen and unheard during these travels, but found that if he touched them, they could feel his touch. the difficult part was becoming aware within a dream. he accompli

to travel to other places on the astral level, such as to the rooms of people he knew, or to familiar streets. he passed other people unseen and unheard during these travels, but found that if he touched them, they could feel his touch. the difficult part was becoming aware within a dream. he accomplished this by trying to notice any incongruous detail that would alert him to the fact that he was dreaming. once he noticed a detail that would not exist in reality, he instantly became conscious, and was able to leave the dream on his astral journey. chapter six: theosophy 93 he used three kinds of locomotion during his astral excursions. the first was a gliding step that covered large distances, so that he seemed to float across the ground. the second was a swimming motion with his arms that

erials into the projection ritual. the appropriate use of occult correspondences has almost been forgotten in modern times. those practicing astral projection today might laugh at the idea of using lunar objects or symbols to assist in the separation of the astral double, yet such correspondences were employed with good results for thousands of years by philosophers, mystics, and magicians. lucid dreaming the moon rules over sleep and dreams as mistress of the night sky, when the world lies in sleep. just as the sun, the great light of the day, symbolizes consciousness, so does the moon, the great light of the night, symbolize the unconscious mind. however, unlike the sun, the moon is variable, so she presides over partial consciousness as well. during waking, the awareness appears to be c

ght of the night, symbolize the unconscious mind. however, unlike the sun, the moon is variable, so she presides over partial consciousness as well. during waking, the awareness appears to be constant and unvarying, even as the light of the sun is unvarying. in sleep, there are various degrees of awareness that range from the complete oblivion of dreamless sleep to the full consciousness of lucid dreaming. a lucid dream is a dream in which the dreamer has full control over his thoughts and actions. in my opinion, no significant distinction can be made between genuine lucid dreaming and astral projection. most of the projections of oliver fox were lucid dreams, or extensions of lucid dreams. fox became aware that he was dreaming without waking up, and once he had attained this self-awarenes

ween genuine lucid dreaming and astral projection. most of the projections of oliver fox were lucid dreams, or extensions of lucid dreams. fox became aware that he was dreaming without waking up, and once he had attained this self-awareness, he was able to move out of the dream setting into other astral landscapes. his primary technique for astral projection involved inducing self-awareness while dreaming, which he was able to accomplish by noticing anomalies in the dream, minor details that would not or could not exist in the actual physical world. i have used a similar anomalous trigger to achieve consciousness in my own dreams. for me, it is the light switches in my house. if i am in a dream and go to turn on a light, and the light does not turn on, i think in the dream that it may be j

r could not exist in the actual physical world. i have used a similar anomalous trigger to achieve consciousness in my own dreams. for me, it is the light switches in my house. if i am in a dream and go to turn on a light, and the light does not turn on, i think in the dream that it may be just a burned-out bulb. but if i try another light and it also fails to illuminate, i at once know that i am dreaming. then if i choose not to remain on the astral level, i can compel myself to awaken, although it is difficult-rather like drawing myself up from the bottom of a dark, deep well. i become aware that my body is paralyzed. this is a natural condition known as sleep paralysis, a protective mechanism of the body to prevent self-inflicted injuries during violent dreams. i also become aware that

ses do not intrude upon my dream awareness. sylvan muldoon observed that it is only unusual sounds that disturb astral projection-common and familiar noises such as the ticking of a clock pass unnoticed, ls6 this awareness of unusual noises is probably designed to guard against attacks or dangers during sleep, but common sounds that have been classed as harmless pass completely unheard during the dreaming state-not only unnoticed, but actually unheard on the conscious level. oliver fox mentioned something he called the false awakening.ls7 it is when the awareness passes from ordinary dreams into a condition that seems to be normal waking, but is actually still deep sleep. when i experience the light-switch trigger, i am usually in a condition of false awakening. that is, i believe myself t

actual physical projection of the double into scenes of ordinary life as a kind of invisible ghost that observes other human beings; on the other hand, a mere fantasy of astral travel through impossible landscapes populated by spirits, elementals, angels, fairies, and mythological creatures. the hard-nosed remote viewers of the cia would laugh at the second form of astral travel and dismiss it as dreaming while awake. it is more likely to be classed under lucid dreaming, where a distinction is made between lucid dreaming and astral travel. this distinction is false. there is no difference in soul flight that appears to involve projection across the everyday physical environment of our planet and projection into strange and exotic realms populated with spirits and mythical creatures. in bot

mental states. sometimes it is perceived, but just as often it is not seen at all. since it has no physical existence, it cannot be cut. since you are never out of your body, you cannot become trapped out of it, or lose yourself on the astral planes and be unable to find it. the fable that repercussion can cause death is just as much false as the popular belief that if you fall off a cliff while dreaming, you will die. neither is true. dangers of repercussion in rare cases, repercussion can produce minor injuries on the body such as bruises, welts, and scratches. these are not generated by spirits on the astral level, but rather by the traveler's own belief that injury has been inflicted upon him during soul flight. strong belief can show itself in physical manifestations, the most famous

b of astral glamour, 240. fortune, psychic self-defence, 52. 241. ibid. 308 soul flight with the implication that she was somehow no longer fit to bear the rigors of reality. like a patron of a hall of mirrors who wanders too deeply and becomes lost in reflections, it was suspected that she had lost her way and would be unable to recover her normal personality, and would forever subsist in a half-dreaming state-half in the astral world and half out of it. this is balderdash. it is true that florence farr, who was a beautiful and famous actress of the london stage, lost interest in her lovers and began to devote more and more of her time to her esoteric studies, but this may be set down more to the predictability and sameness of the men who pursued her than to her entanglement with astral v

eturning. it is a trick of malicious spirits to make you fear that you cannot leave the astral world, and that you are trapped outside of your body. if you become lost, or have trouble leaving the astral landscape you are visiting, remain calm. eventually you will find yourself back in your body. this will occur naturally, even if you do nothing to cause it. just as the mind naturally passes from dreaming sleep to wakefulness, so does the projected awareness naturally pass from the astral world back to waking physical reality. you can assist this natural and inevitable process of return by lying down with your astral body, closing your eyes, and going to sleep. adopt a posture that mimics the posture of your physical body. just let yourself fall asleep while in your astral body, and you wi

VOX SABBATUM

s, i want to create adam and eve and make them give rise to mankind. of the seed of adam there shall be 11 derived from a sufi called sheik adi ibn musafir around 1100 a.d. vox sabbatum the witches sabbat 8 born a prophet, and from him shall descend a people on the earth; the the people of me, malak tauus, and these people are to be the yezidis -the mershaf resh the black book the witches sabbat -dreaming and waking- dreams have long been considered images of the subconscious; what lies within the mind. in magick dreams can be a powerful initiatory tool, if focused upon in a positive and conductive manner may provide excellent self-developmental areas of being. the witches sabbat may be conducted in dreaming avenues, if the magician so desires. the model of the witches sabbat in a dreaming

the triple vox sabbatum the witches sabbat 9 goddess which is the gathering of shades and ghosts; many have evoked her there in the crossroads. it is also the place of where faust summoned mephistopheles, who came forth from the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elem

se other means of self-stimulation, all the while focusing on the demon in question. at the moment of ejaculation or organism anoint the sigil with the elixir. you may bind the sigil with a pouch or some way of cover, along with proper oils attributed to the daemon. you may also bury the pouch if you wish, when seeking copulation or inspiration; simply focus upon the sigil itself. you will notice dreaming sexual congress, which may awaken you aroused. to destroy the spirit, burn and cover the pouch and contents with salt. if one is conducting the sabbat rite with a partner, a fellow coven member, the demon may be as the self. the black man of the sabbat is also able to take the role, or vise versa depending on the situation. however this is done, great care should be made in keeping the gn

n owl s likeness just now but i shall be in a wo(mans) likeness even now the spell of changing into a cat recite three times i shall go into a cat with sorrow and sigh and a black sigh and i shall go in the devil s name ay while i come home again vox sabbatum the witches sabbat 16 those who participate in the spells above, it is advisable to have created a sigillic alphabet which can reflect this dreaming body through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the wor

s and barbarous chants uttered from the blackened robes you may be wearing, allow dance to guide you towards the daemon you seek to become, a flowing of fiery energy under the cloak of darkness. if wearing the caul, ecstasy will take you by a willed and controlled desire, focus upon your sigil and soon forget it in you consciousness. the ritual should end in passion and exhaustion. if attending a dreaming sabbat, these steps should be followed as well. keep a diary by your bedside for a clear record upon waking. it is possible in the infernal sabbat to visualize the osculum infame, the obscene kiss of the devil or man in black. if the rite is solitary, or before dreaming, you may visualize going before the sigil of desire, being the devil, and announce- i deny christianity and the path of

te; you will learn something from them which may be applied later. when you have finished your focus, begin to will yourself down again, if with knots or the cord, lower yourself with that. when you open your eyes the luciferic images around you and in your mirror (hence the self) will inspire you further. drink deep from the emerald cup of shaitan! the luciferian sabbat may be undertaken in both dreaming and waking, just as the infernal sabbat. when communing with azazel, called lucifer, know that these forms live through you, your psyche and are manifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of th

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

aqu el arcano doce de la k bala. quien posea oro fermentado puede tener la dicha de ser realmente. 86 non-identification the present human is a dormant machine. if you want to awaken from the profound dream in which you live, then do not identify with pleasures, desires, emotions, dramas, scenes of your life, etc call yourself into vigilance in each step; remember, good disciple, that people are dreaming. observe people and their dreams, analyze all of those dreams in which humanity lives, but do not identify with those dreams so that you can awaken. people believe they are awakened because they are not sleeping in their beds, regardless they have their consciousness profoundly asleep, thus they dream. everything that you see amongst the people is simply dreams. nevertheless, remember tha

eyo se convirti en un asno. los mantrams latinos para la transformaci n son stos "est sit, esto, fiat. s lo en estado de jinas podemos transformarnos. clave de jinas si ntese el devoto ante una mesa. posici n de brazos cruzados sobre la mesa, du rmase a voluntad con la cabeza apoyada sobre sus brazos. el estudiante debe relajar la mente. 96 thereafter, imagine the slumber state (that precedes the dreaming state; identify with it and fall asleep. when the student feels that he is in a state of slumber, he should get up from his chair (but keep the slumber state as if he was a somnambulist) and attempt a long jump, as far as possible, with the intention of submerging himself within hyperspace (with his physical body. thereafter he must mark with a pencil, the exact spot on the floor where hi

den awakened the consciousness during a game, you can be absolutely sure that the game would unexpectedly end because all the players, ashamed of themselves, would immediately flee from the football field. the fundamental cause of the profound dream, in which humanity lives, is that which is called f-a-s-c-i-n-a-t-i-o-n. the football players are profoundly fascinated by the game, and so they play dreaming. apparently they are playing while awake, but in reality they are dreaming. the ordinary sleep during the hours of rest (while the body sleeps in bed, the ego travels out of the physical body many times to very remote places. however, out of the physical body, the ego lives asleep; indeed the ego takes its dreams into the supersensible worlds. in the internal worlds carpenters are in thei

ly they are playing while awake, but in reality they are dreaming. the ordinary sleep during the hours of rest (while the body sleeps in bed, the ego travels out of the physical body many times to very remote places. however, out of the physical body, the ego lives asleep; indeed the ego takes its dreams into the supersensible worlds. in the internal worlds carpenters are in their carpentry shops dreaming about all of the things they do in the physical world; likewise the blacksmiths are in their forges, the policemen are patrolling the streets, the tailors are in their tailor shops, the drunkards are in the bars, etc, all of them dream, all of them carry their dreams into their supersensible worlds. and after death they continue repeating the same thing; their ego continues with the same

n fascinates us, we forget about ourselves, and then we dream. we have seen the people while in a public manifestation launching themselves into violence. gentlemen (that in their sane judgment) are not capable of uttering a bad word, in these cases, have insulted and thrown stones, co-mingled with the multitude. behold here the power of fascination. one forgets oneself, then one dreams and while dreaming one does many completely absurd things. after the dream is gone, come shame and problems arise. it is necessary that the gnostic student not become fascinated with anything. gnostic students must remember themselves while in the presence of any kind of interesting representation, one must remember oneself and ask oneself the following questions: where am i? what am i doing here? could i b

anza entre dos almas. hombre y mujer deben matar el deseo para lograr la gran alianza. si t quieres encarnar tu alma debes celebrar la gran alianza del arcano xix. 124 reflect a bit, up until now you are just a living specter: a sleeping specter. you wretched specter, you sleep during the slumber of your physical body and [you will also] after your death. you escape from the graveyard or cemetery dreaming miserable specter! wretched soulless creature! reflect and meditate. you must celebrate the great alliance of the nineteenth arcanum so that you can incarnate your soul and truly achive to be. you, wretched creature, are not a being yet. you are in dreams. you die without knowing how and are born without knowing how. only the blessed flame of love can make you exist because you do not hav

WHO ARE THE DRACONIANS

d around, everything had changed. the sky was grey and smoky looking, buildings all around me were either demolished or still smoldering from fire. there were cars on the hiway out front, wrecked or just abandoned, there were bodys, some still smoldering laying everywhere. it was sickening. i just stood there, looking in amazement. i was trying to figure out if i had missed something, or if i was dreaming. but i was there, my truck was gone, and so was lee. all my tools, welding leads, torches, and material were gone. and then i realized that the bins that i was working on were finished. i opened the lid of the one i was working on at the time and it was half full of material. it was then that i realized that i must be in the future. i began to look for something with a date on it so i cou

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming, and to be beyond the next world as well as this. pure like crystal water is that self, the only seer, the one without a second. he is the kingdom of brahman man s highest goal, supreme treasure, greatest bliss. creatures who live within the bonds of ignorance experience but a small portion of his infinite being. the self is to be described as not thi

aid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the dreaming wisdom that is yours. druid. look on my thin grey hair and hollow cheeks and on these my hands that may not lift the sword, this body trebling like a wind-blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish labourer who wastes his blood to be another s dream. druid. take, if you must, this little bag of dreams; unloose the cord, and they will wrap you r

om, the pointlessness of words and a zen-like humor. the dream once chuang chou dreamt that he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. he didn t know he was chuang chou. suddenly he woke up and there he was, solid and unmistakable chuang chou. but he didn t know if he was chuang chou who had dreamt he was a butterfly, or a butterfly dreaming he was chuang chou. what is acceptable? what is acceptable we call acceptable; what is unacceptable we call unacceptable. a road is made by people walking on it, and thusly things are so because they are called so. what make them so? making them so makes them so. what makes them not so? making them not so makes them not so. things all must have that which is so and things all must have th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

iter, sukra for venus, and shani for saturn. then there are rahu, the upper lunar node, and ketu for the lower. jupiter is also named brihaspati. 81. the word septemtriones refers to the north, and is so called from its reference to the 7 stars of ursa major, also called the plough, and seen in the zodiac of denderah as the thigh. the talmudic berachoth, 14. i, says he who passes 7 nights without dreaming deserves to be called wicked. the kabalists describe seven classes of angels and are as follows: numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. ishim. 2. arelim. 3. chashmalim. 4. melakim. 5. auphanim. 6. serpahim. 7. kerubim. the judaic hell was seven names by the kabalists. they are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

dragon, bring now forth the serpent essence of my soul! melek tau'us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crow

above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by t

herein one becomes a living circle of both darkness and light. the astral body and separation of the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in t

et. examples of how this alphabet works for the individual. the alphabet of desire is the language of the sorcerer, this can be made of symbols and words which represent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the f

diation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through a

anthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misund

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