Michael Wynn's Occult Reference Library
EAR,EARS

Return to Occult Library Index

BOOK OF BARUCH

few left among the heathen, where thou hast scattered us. 14 hear our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble su

name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou art in thine enemies' land, that thou art waxen old in a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wis

0 0

mine by the fingers only, allowing the tips of the thumbs to touch. it alludes to seeking for guidance in the darkness. although this grip is lesser used, the hand shake of this order is as follows (shows it) it alludes to the symbol of infinity in the eternal light of our order and the four lettered name of god. the grand word is har-par-krat and is whispered by alternate syllables from mouth to ear. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic ga

per level, it alludes to the secret elixir of self mastery and success which is persistance. no matter how often we fail, we will persist because we are acting in good faith and with a strong and determined will. the grand word with feet toe to heel and fingers locked in a sign of brotherly and sisterly harmony and love, lean forward to whisper the grand word of the neophyte grade in each other's ear. the name of the egyptian god of silence, harparkrat, is then uttered in seperate syllables, harr-paar-krat. all of the above is performed smoothly and without awkwardness. examine the drawings and practice to become proficient so that 48 when the opportunity arises, you will be able to share this greeting with your fellow brother and sister. as the order grows to its world wide status and dev

h 2 house b, v g gimel 3 camel g, gh d daleth 4 door d, dh h heh 5 window h w vav 6 nail, pin, hook v, o, u z zayin 7 sword, armor z j cheth 8 fence, enclosure ch f teth 9 snake t y yod 10 hand y, i k kaph 20 ]500 palm, fist k, kh l lamed 30 ox goad l m mem 40 \600 water m n nun 50 700 fish n s samekh 60 prop s u ayin 70 eye aa,ngh p peh 80 [800 mouth p, ph x tzaddi 90 900 fish hook tz q qoph 100 ear, back of head q r resh 200 head r c shin 300 tooth s, sh t tav 400 cross t. y w h h n e o p h y t e 0 0 57 in various places throughout the many volumes of the teachings of the golden dawn, it is stated emphatically that the hebrew letters are magical symbols. for this reason each student should learn how to form them and write them. it was considered that good calligraphy was often absent in

pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels

0 0 INITIATION CEREMONY

of the order. the grip or token is given in the following manner advance your left foot about six inches touching mine, side to side and toe to heel now extend your right hand as if to grip mine, but miss it intentionally; again extend it and seize mine by the fingers only. it alludes to the seeking for guidance in darkness. the grand word is har-par-krat whispered by alternate syllables mouth to ear thus. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is (blank) which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order, may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ystem itself. but what does grimm mean by deutsch? to translate it by german would be at least as misleading in the other direction. it would not amongst us be generally understood to include what he expressly intends it to include the netherlands and england; for the english are sunply a branch of the low german race which happened to cross the sea. i have therefore thought, that for the english ear the more comprehensive title was truer to the facts on the whole than the more limited one would have been. r vl chapter i. inteoduction.i from the westernmost shore of asia, christianity had turned at once to the opposite one of europe. the wide soil of the continent which had given it birth could not supply it long with nourishment; neither did it strike deep root in the north of africa. eur

ins; and at a formal transfer of land, boughs covered with leaves, apples or nuts are used as earnest of the bargain. the mhg. poet (fundgr. ii, 25) describes cain's sacrifice in the words' eine garb er nam, er wolte sie oppheren mit cheren joch mit agcnen' a sheaf he took, he would offer it with ears and eke with spikes: a formula expressing at once the upper part or beard (arista, and the whole ear and stalk (spica) as well. under this head we also put the crowning of the divine image, of a sacred tree or a sacrificed animal with foliage or floioers; not the faintest trace of this appears in the norse sagas, and as little in our oldest documents. from later times and surviving folk-tales i can bring forward a few things. on ascension day the girls in more than one part of germany twine g

andr. and el. xxvi. xxvii. the wolves are named gcri and frcjci, sn. 42; and so late as in hans sachs (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and hear, sa^m. 42' 88^ sn. 42. 56. 322. to the greek apollo too the wolf and raven were sacred^ his messenger the raven informed him when koronis was unfaithful, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs

k in his mouth, at which times he, the writer, got nothing for his stvlus to put down; conf. the narrative of a poet of the 12th cent, hoffm. fundgr. 2, 229; also myst. 1. p. 226-7. augustine and thomas aquinas are portrayed with a white dove perched on their shoulders or hovering over their heads. a nursery-tale (kinderm. no. 33) makes two doves settle on the pope's shoulder, and tell him in his ear all that he has to do. a white dove descends singing on the head of st. devy, and instructs him, buhez santez nonn. paris 1837, p" 117. and on other occasions the dove flies down to make known the will of heaven. no one will trace the story of wuotan's ravens to these doves, still the coincidence is striking (see suppl.l- there are said to have been found lately, in denmark and sweden, represe

tty much as we saw it done at the solemn blessing of the alecups (see suppl^ 1 conf. note to elene 155-6. eor. 201 thus far we have dealt with tlie runic name tyr, tiw, zio, and no otlier. but here the same alphabets come out with a sharp distinction between two names of the selfsame god. first, in the as. lists, in addition to^ tir, we come upon a similar arrow with two barbs added^ and the name ear attached to it^ then the ohg. alphabets, after using^ for tac, find a use for that very symbol^ to which some of them give the name zio, others again uo, uor, aer. and there are as. alphabets that actually set down by^ the two names tir and ear, though tir had already been given to. it is evident then, that tir and ear zio and eo, ear were two names for one god, and both must have been current

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ritable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from the hebrew esob, hyssop is mentioned many times in the bible for its ability to cleanse the body of illness. it relieves coughs, bronchitis, painful throats and viruses, tension and stressrelated conditions, burns, and ear pains and problems, especially in children. it is primarily a herb of purification and will help to banish sad thoughts, despair and doubts, and leave a positive approach. hyssop removes negativity from the home and from objects that have unwelcoming or sorrowful vibrations. ruled by jupiter. juniper juniper is a natural antiseptic. it relieves digestive and gastrointestinal inflammations, art

ite, lapis lazuli, sapphire, blue lace agate and turquoise. purple purple is for inner vision, psychic awareness and spirituality, the colour of the evolving soul. purple is cleansing and uplifting, counteracting doubts and negativity. within the range of purples, specific shades are good for certain areas of the body, though in practice they are usually interchangeable. indigo helps to ease eye, ear, nose and skin problems and migraines, and soothes the nervous system. it aids healing of deep tissue and bones and is a natural sedative. lavender increases the power of all herbs, oils and flower and tree essences used in healing. violet is effective for treating allergies, asthma, sleep disorders and stress-related illnesses. purple crystals include amethyst, sugilite, sodalite, peacock's e

nces used in healing. violet is effective for treating allergies, asthma, sleep disorders and stress-related illnesses. purple crystals include amethyst, sugilite, sodalite, peacock's eye (bornite) and purple kunzite. rose rose (or pink) is for unconditional love, reconciliation and gentleness and for soothing loss. rose is the gentle healer, promoting restful sleep, pleasant dreams and optimism. ear, eye and gland problems, head pains and psychosomatic illnesses fall under its auspices, as do disorders relating to children and babies, especially fretfulness and hyperactivity. rose crystals include pink kunzite, rose quartz, tourmaline and coral. magenta magenta is for spirituality expressed in the everyday world, for originality of vision and for a path of service to others. magenta is go

d pour the wine, ale or juice into a pottery jug* light first a large, orange candle on a very large, fireproof tray and place it so that light falls on the food and drink* burn gentle chamomile, cedarwood or rosewood oil or incense, saying: spirit of the corn, i thank you for your bounty for giving your life for the life of the land and the people. i offer in return my crafts and skills* take an ear of grain, straw, or a dried grass and pass it through the oil vapour or incense smoke and then begin to weave a knot, saying: i offer [make a pledge, however small, of some way you can use your abilities for the good of the family/workplace/community or any project dear to your heart* now take a second grass and pass it through the candle flame, then weave it into the first, forming a second k

ilar to the creed in other religions. it is spoken usually in the first person and is sometimes believed to be the words of the goddess channelled through the speaker. ch'i: the invisible life force, the flow of positive energy through everything, promoting growth, health and vitality. clairaudience: a natural psychic ability to hear sounds beyond the range of the physical sounds and the physical ear, sometimes from other dimensions. mediums often communicate with spirits by hearing their voices and so can convey messages to relatives or friends in whom the ability is not so developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a cir

ABRAMELIN1

on, and to his viperine race; neither must he submit himself unto him in the slightest thing, for that would be his ruin and the fatal loss of his soul. as it happened unto all the seed descended from noah, lot, ishmael, and others who did possess the blessed land (before our forefathers) who inherited this wisdom from father to son, from family to family; but in the course of time having lent an ear unto the treacherous enemy, they let themselves be turned away from the veritable path, and did lose the true science which they had received from god by the means of their fathers, and gave themselves over unto superstitious sciences, and unto diabolical enchantments, and unto abominable idolatries, the which was the cause that thereafter god did chastise them, defy61 them, and chase them fro

ABRAMELIN2

page; whence you may conclude that the lord knowing our nature, which is inclined unto evil, doth not wish that such great treasures should be the sacred magic 102 employed to serve unto that end,126 and unto the destruction of the human race. chapter xii (to know the secrets of any person) for this operation it sufficeth to touch the symbol, for at once the spirit doth whisper the reply in your ear; but should you comprehend by such a means anything vile, whatever it may be, as you love the grace of the lord, see that you keep yourself from making manifest that which (you have obtained by the use of) the symbol, seeing that by so doing you might work harm unto your neighbour. every time that you touch the symbol you should mention by name the person whose secrets you desire to know. chap

ABRAMELIN3

155 notes to chapter xii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) asmodeus alone executes the operations of this chapter (c) the familiar spirits can to an extent execute the operations of this chapter (d) touch the symbol and name aloud the person whose secret you desire to know and the spirit will whisper the answer into your ear (e) no. b consists of b e squares from a square of e j squares. megilla, from hebrew mglh= to reveal or disclose. no. c consists of b j squares taken from a square of e j squares. marcara, perhaps from krh to appear; hebrew simbasi, perhaps from bash, evil, and zmh, thought. no. d consists of a gnomon of b d from a square of e j squares. maabhad, from hebrew mobd= a deed or act (5) c e d i d a

ADEPTUS MINOR INITIATION

voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth and was dead, and behold! i am alive for evermore, and hold the keys of death and of hell. second "he that hath an ear, let him hear what the spirit saith unto the assemblies (second and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father b

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e. i am glad to think that the path of the wise has become much smoother and shorter than it was when i first trod it; for this very reason that the old antinomies of magick and yoga have been completely resolved. you all know what yoga is. yoga means union. and you all know how to do it by shutting off the din of the intellectual boiler factory, and allowing the silence of starlight to reach the ear. it is the emancipation of the exalted from the thrall of the commonplace expression of nature. 5. now what is magick? magick is the science and art of causing change to occur in conformity with the will. how do we achieve this? by exalting the will to the point where it is master of circumstance. and how do we do this? by so ordering every thought, word and act, in such a way that the attenti

ALEISTER CROWLEY ACROSS THE GULF

your magic henceforth be a magic most secret in the heart; and whoso shall perform openly any miracle, him shall ye know for a liar and a pretender to the sacred wisdom "for this cause am i wrapped ever in a shroud of white starred with the three active colours; these things conceal me, so that he who knoweth me hath passed beyond them" then did the god call us each separately to him, and in each ear did he whisper a secret formula and a word of power, pertaining to the grade to which i had appointed him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole c

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nd-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names

ead the characters, but could not, as though i once knew the tongue but had since long forgotten. my head began to ache as though a devil was pounding my skull, when a shaft of moonlight struck the metal amulet, for i know now what it was, and a voice entered into my head and told me the secrets of the scene i had witnessed in one word: kutulu. in that moment, as though whispered fiercely into my ear, i understood. these are the signs carved upon the grey stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write these words: of the three carved symbols, the first is the sign of our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in

ALEISTER CROWLEY BOOK OF LIES

psilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal

om 154 he is actually crossing the abyss; the student must consult the account of this given in "the temple of solomon the king. the ego is but "the ghost of a non-ego, the imaginary focus at which the non-ego becomes sensible. paragraph 5 expresses the wish of the guru that his chela may attain safely to binah, the mother. paragraph 6 whispers the ultimate and dread secret of initiation into his ear, identifying the vastness of the most holy with the obscene worm that gnaws the bowels of the damned. notes (36) death is said by the arabs to ride a camel. the path of gimel (which means a camel) leads from tiphareth to kether, and its tarot trump is the "high priestess (37) unt, hindustani for camel. i.e. would that babalon might look on thee with favour [157] 74 kappa-epsilon-phi-alpha-lamb

softness of their heads, i taught them magick. but..alas! teach us your real secret, master! how to become invisible, how to acquire love, and oh! beyond all, how to make gold. but how much gold will you give me for the secret of infinite riches? then said the foremost and most foolish; master, it is nothing; but here is an hundred thousand pounds. this did i deign to accept, and whispered in his ear this secret: a sucker is born every minute. book of lies get any book for free on: www.abika.com 183 [186] commentary( pi-eta) the term "gold bricks" is borrowed from american finance. the chapter is a setting of an old story. a man advertises that he could tell anyone how to make four hundred a year certain, and would do so on receipt of a shilling. to every sender he dispatched a post-card w

ALEISTER CROWLEY LIBER 777

. 44 7 3+ of d k u unexpected event, a bold woman. 45 6 0 c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted. 48 2 3= of d tzing a well, self-cultivation. notes 48 figure. nature. name. divination and spiritual meaning. 49 6 5 c of! ko change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. table of correspondences 49 figure. nature. name. divination and spiritua

n enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected (e.g. line 12 read aupu the hips. the planets are referred according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15. budge has hands. line 32 bis. the hebrew is alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) b venus c phoebus d m

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

sign that they are diseased. the single exception is the organ of reproduction. yet even in this case its self-assertion bears witness to its dissatisfaction with itself, since it cannot fulfil its function until completed by its counterpart in another organism (20) man can only attract and employ the forces for which he is really fitted (illustration: you cannot make a silk purse out of a sow's ear. a xviii true man of science learns from every phenomenon. but nature is dumb to the hypocrite; for in her there is nothing false<nature. he is an "endothermic" product, divided against himself, with a tendency to break up. he will see his own qualities everywhere, and thus obtain a radical misconception of phenomena. most religions of

able accuracy the solution of some enigma which is propounded by the sphynx of our own unknown birth-city, thebes. the complicated situation in which we find ourselves is composed of elements; and no element of it came out of nothing. newton's first law applies to every plane of thought. the theory of evolution is omniform. there is a reason for one's predisposition to gout, or the shape of one's ear, in the past. the symbolism may change; the facts do not. in one form or another, everything that exists is derived from some previous manifestation. have it, if you will, that the memories of other incarnations are dreams; but dreams are determined by reality just as much as the events of the day. the truth is to be apprehended by the correct translation of the symbolic language. the last sec

r even the "bending of the knee in supplication, as infamous and ignominious, an abdication of his sovereignty> intermediate between this and the purely artificial form of gesture comes a class which depends on acquired habit. thus it is natural to an european officer to offer his sword in token of surrender. a tibetan would, however, squat, put out his tongue, and place his hand behind his right ear. purely artificial gestures comprehend in their class the majority of definitely magick signs, though some of these simulate a natural action- e.g. the sign of the rending of the veil. but the sign of auramoth (see equinox i, ii, illustration "the signs of the grades) merely imitates a hieroglyph which has only a remote connection with any fact in nature. all signs must of course be studied wi

end, being master of magick, he is mighty to work his true will; which will is, to establish on earth his word, the law of thelema. he hath none other will than this; so all that he doth is unto this end. all his orgia bear fruit; what was the work of a month when he was a full major adept is to day wrought in a few minutes by the words of will, uttered with the right vibrations into the prepared ear. 127 but neither by the natural use of his abilities, though they have made him famous through the whole world, nor by the utmost might of his magick, is he able to acquire material wealth beyond the minimum necessary to keep him alive and at work. it is in vain that he protests that not he but the work is in need of money; he is barred by the strict letter of his oath to give all that he hath

ar, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly 364 performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god re-a

ALEISTER CROWLEY MAGICK WITHOUT TEARS

a sign that they are diseased. the single exception is the organ of reproduction. yet even in this case self-assertion bears witness to its. dissatisfaction with itself, since in cannot fulfill its function until completed by its counterpart in another organism) 20. man can only attract and employ the forces for which he is really fitted (illustration: you cannot make a silk purse out of a sow's ear. a true man of science learns from every phenomenon. but nature is dumb to the hypocrite; for in her there is nothing false12) 21. there is no limit to the extent of the relations of any man with the universe in essence; for as soon as man makes himself one with any idea, the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, a

it" but beware of priori. do not be dogmatic; do not insist in the face of disappointment. astrology in education is useful as geology is to the prospector; it tells you the sort of thing to look for, and the direction in which to explore. there are, however, two main lines of teaching which are of universal value to normal children; it is hardly possible to begin too early. firstly, accustom his ear from the start to noble sounds; the music of nature and the rhythm of great poetry. do not aim at his understanding, but at his subconscious mind. protect him from cacophonous noise; avoid scoring any cheap success with him by inflicting jingles; do not insult him by "baby-talk" secondly, let him understand, as soon as you start actual teaching, the difference between the real and the conventi

less d tombstones" to "the blasphemy against the holy ghost" against this vague and monstrous bogey, religion is the only safeguard, and therefore to suggest the unsoundness of the guarantee is to strike at the roots of all security. it is like hinting to some besotted and uxorious oldster, that his young wife may be unfaithful. it is the poison that iago dripped so skillfully into the long hairy ear of the dull moor. so he reacts irrationally- every bush conceals a bear- nay, more likely a boojum, or a bunyip, or some other creature of fear-spurred imagination "monstrum informe, ingens, horrendum" note well the "informe" and because the guarantee is unsound (and must be, or where would be the point of "faith) reassurance is in the nature of things impossible. like the demented rider in th

ALEISTER CROWLEY MEDITATION

nd gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cros

ALEISTER CROWLEY SEPHER SEPHIROTH

6 dread, terror hmy) he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes mygd rim ndb) consuming lkw) formidable, terrible mwy) we wn) a breaking down, subversion, destruction lw+yb to build; built hnb altar xbzm laying-by, making secret )wbxm strength; wealth; trouble, sorrow; heliopolis (cf. 51) nw) better b+wm species, kind nz 58 loves, amours (see 499) mybh) an ear nz) my strength, power, might ylyx grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788) nx resting, at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael) myx) a wall hmwx menstruation (lit. gimpurity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice h

(fem *nh the staff of god (ex. 17:9 *myhl)h h+m 706 an atonement, propitiation (lit. ga covering h; the cover of the ark trwpk lilies (ct. 5:13; roses (colloquial; see von rosenroth, i.r.q. 878) myn#w# eternity; world; an adult *mlw( 707 rim *ndb) strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) species, kind *nz long, tall *kwr) 708 the angel of the covenant tyrbh k)lm perdition tx# an ear *nz) grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788 *nx libra: the scales *mynz)m beni elohim, sons of the gods: the angelic choir of hod *myhl) ynb a name of god *myhl) hwhy hy hyh) blessed *kwrb 709 the seven double letters t r p k d g b 710 a cave tr(m six (ch) ty# hidden, secret rtsn tried by fire; a watch-tower *nxb excellence, sublimity, glory, pride

ALEISTER CROWLEY THE HEART OF THE MASTER

as it is. so now i, burning up, yet not burnt through, in the glory of that light, vibrating to, yet not vibrating altogether with, the vigour of that pulse, am just so far attuned to the heart of the master that was pure rapture in that sublime moment of union is translated into what seems a solemn music- born very far through the still air- a voice declaring the secret of the sanctuary to every ear in just such measure as that ear is able to receive it. the ten secret joys of the master. at first the music is as if muffled, a murmur of the wind behind impenetrable veils. 000. nothing only exists, and is all things. after a pause of deeply-rooted silence: 00. there is no limit. silence again, as if the very bowels of nature were thrilled with stillness: 0. the sum of all is boundless ligh

ALEISTER CROWLEY THE LOST CONTINENT

he higher had the enormous chest and shoulders and the lean haunches of the lion. this strength gave an infallible beauty, made monstrous by their most inexorable law, that every child who developed no special feature in the first seven years should be sacrificed to the gods. this special feature might be a nose of prodigious size, hands and wrists of gigantic strength, a gorilla jaw, an elephant ear--or any of these might entitle its owner to life* for in all such variations from the normal they perceived the possibility of a development of the race. men and women were hairy as the ourang-outang and all were closely shaven from head to foot. it had been found that this practice developed tactile sensibility. it was also done in reverence to the 'living atla, of which more in its place. th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

love, shameless and fearless, seeing god face to face alike in our own souls within and in all nature without, though we use, as the bourgeois does, the word love, we hold not the word "too often profaned for us to profane it" it burns inviolate in its sanctuary, being reborn immaculate with every breath of life. but by 'love' we mean a thing which the eye of the bourgeois hath not seen, nor his ear heard; neither hath his heart conceived it. we have accepted love as the meaning of change, change being the life of all matter soever in the universe. and we have accepted love as the mode of motion of the will to change. to us every act, as implying change, is an act of love. life is a dance of delight, its rhythm an infinite rapture that never can weary or stale. our personal pleasure in it

nsiderations set forth in the comment on verse 9 lead to a simpler, purer, and more perfect attainment for those who can assimilate them in the subconscious mind by the process described in the comment on verse 6. it may encourage certain types of aspirant if i emphasize my personal position. aiwaz made no mistake when he spoke this verse- and the triumphant contempt of his tone still rings in my ear! after seventeen years of unparalleled spiritual progress, of unimaginably intense ecstasies, of beatitudes prolonged for whole months, of initiations indescribably exalted, of proof piled on proof of his power, his vigilance, his love, after being protected and energized with incredible aptness, i find myself still only too ready to grumble, nay even to doubt. it seems as if i resented the wh

ALEISTER CROWLEY THE SWORD OF SONG

on are not stated save that they give loopholes innumerable for chicanery and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other

aditthi, and has taken the first step on the noble eightfold path. let him aspire to knowledge, and the second step is under his feet. the rest lies with research. aum! i take my refuge holy in the light and peace of buddh. aum! i take my refuge, slowly working out his law of good. aum! i take my refuge lowly in his pitying brotherhood. 102 listen to the jataka! said the buddha. and all they gave ear. long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in hi

ire in its evil sense. 2 ignorance. 3 doubt. 4 bliss-of-non-existence. one of crowley s eastern names. i consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise. rise, sir abhavananda, i dub thee arahat! cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events. thou, abhavananda, he said, art the perdu r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while, as for me, i myself was the bacillus in the fores

he nose; to the spirit pugrah, the bridge of the nose; to eleven thousand spirits of spirit, the hairs of the nose, one each; to the archangel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal; mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2

ALEISTER CROWLEY EQ I 1

for the disappointment. have you anything else to urge in your defence" i was at my wit's end; i scarcely knew how to keep quiet in my seat. it seemed to me so easy to see the truth. but even penry seemed indifferent to the result, indifferent to a degree that i could scarcely explain or excuse. this last question, however, of the judge aroused him. as the harsh, contemptuous words fell upon the ear, he leaned forward, and, selecting a pair of spectacles, put them on and peered round the court. i noticed that he was slightly flushed. in a 83 moment or two, he took the glasses off and turned to the judge "my lord" he said "you seem determined to condemn me, but, if you do condemn me, i want you to do it with some understanding of the facts. i have told you that there are very few persons i

ps you can see what is to be, as well as what is. perhaps you can catch some glimpse even of the future" he selected another pair and handed them to the child. there was a hush of expectancy in the court; people who had scoffed at penry before and smiled contempt, now leaned forward to hear, as if something extraordinary were about to happen. all eyes were riveted on the little girl's face; every ear strained to hear what she would say. round and round the court she looked through the strange glasses and then began to speak in a sort of frightened monotone: 85 "i see nothing" she said "i mean there is no court and no people, only great white blocks, a sort of bluey-white. is it ice? there are no trees, no animals; all is cold and white. it is ice. there is no living creature, no grass, no

the attainment of adeptship- but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of 132 fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me "why do you adep" as to ask god "why do you pardon "c'est son m tier" i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect that ten centuries hence the "nominal crowleians" will be as pestilent and numerous a body as the "nominal christians" are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligence h

ALEISTER CROWLEY EQ I 5

t fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god r

his logic by that editor's light. but the introduction is new, and deserves comment. mr waite still talks as if his mouth were full of hot potatoes. the length and obscurity of his archaisms renders him almost unintelligible to me, an affectation which i find intolerable. such fools as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does

ALEISTER CROWLEY EQ I 5

before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed, blessed be thou for ever! thy shadow is as great light. thy name is as the breath of love across all worlds. illustration on page 5 approximated (a vast svastika is shewn unto me behind the angel with the book) rend your garments, o ye clouds! uncover yourselves! for the love of my son! who are th

of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame o

. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through the wind, and catches hold of me, and bears me up against it; and he sets me down on the hither side of the wind, and he whispers in my ear: go thou forth into the world, o thrice and four times blessed who hast gazed upon the horror of the loneliness of the first. no man shall look upon his face and live. and thou hast seen his eyes, and understood his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. go, therefore, and rejoice, for thou art the prophet of the aeon arising, wherein he is n

the least fortunate, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the back. and in the midst of the battlefield there is a great tree, like a chinar- tree. yet it bears fruits. and now all the warriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle

ALEISTER CROWLEY EQUINOX EQ I 1 2

breath-cycles, steady and easy enough. the brain is cool and lucid; but no energy is in it. at least no sammav yamo. and at present the superscription on john st. john's cross is failure. marvellous and manifold as are his results, he hath renounced them and esteemeth them as dross. this is right, john st. john! yet how is it that there is place for the great hunchbacked devil to whisper in thine ear the doubt: is there in truth any mystic path at all? is it all disappointment and illusion? and the "poor thing" john st. john moves off 112 shivering and sad, like a sot who has tried to get credit at a tavern and is turned away and that on christmas eve! there is no money in his purse, no steam in his boilers that's what's the matter with john st. john. it is clear enough, what happened ye

ALEISTER CROWLEY EQUINOX EQ I 2 2

une those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may neve

ALEISTER CROWLEY EQUINOX EQ I 2 3

acing my street, muttering strange words which i could not understand. the rain, which fell heavily, had apparently not the slightest effect in cooling his heated brain. as i passed him i spoke "what a wretched night" the sound of my voice startled him. he seized my arm and hurried me towards the lamp-post. then he stared at me for a long time, and, speaking slowly, hammering every syllable in my ear, while the rain continued its monotonous lamentation, he began "i should be very much surprised if this were not the cover i am waiting for. no fallacies will induce me to free you now that at last i have found you. i was dead; my life was nothing more than a spring without motion. every twenty-one days, according to the calendar, i came, pacing the lonely streets of this remote spot. for two

a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compartment" was a white rose, with a delicious scent "in the seventh compartment" as well as in the eighth and last, i saw nothing, but a sweet music struck on my ear when i bent over them. the tunes were very different at first, one tender and soft, the other furious and thundering. at the end, however, both melted in a whisper, to die suddenly in a piercing cry of laughter. 362 and the man-who-lost-his-cover came into the room again "well" said he "i thought that by now you would have found your way to submit to necessity and reintegrate your real persona

ming in many parts of their stalk, and their odour delighted my nostrils. but this meant no peace for me. the two females, truly, shrank from me, but my senses were speaking in a rough way. they sat at the other end of the oasis; and looked on with wide-open eyes of delight as the two sweet and scented plants continued to grow. i could not detach my sight from the girls, and for the first time my ear did not perceive the music of the two compartments. it seemed to me as if there were two personalities in me, one simple and natural, as it becomes a wood cover, the other complex and full of passions, as if i were really the man whom i knew to be no more. i took the skull in my hands, and suddenly a light broke its way into my soul. how could i be deluded this time? i had arms and hands; i 's

ed toady, of a stewed prune! so too the very perfection of form which marks tennyson is a shocking fault, a guide to the governess' mind of the creature. he is so determined to keep all the rules that he 395 utterly breaks the first (and last) rule "rules are the devil" he writes like a schoolboy for whom a false quantity means a basting. he counts his syllables on his fingers; he never writes by ear, as one whose ears are open to the heavenly melody of the muses. so we have all the artifice- and perhaps the worst artifice ever invented- but no art, no humanity. as a mountaineer (i have seen very many of the greatest mountains of the earth) i must admit that. phantom fair was monte rosa, hanging there, a thousand shadowy-pencilled valleys and dewy dells in a golden air" is a very decent wo

ALEISTER CROWLEY EQUINOX EQ I 2

- what visions there uproll to cloud that mirror-soul of mine? above my head there screams a flying scroll whose word burnt through my being as when stars drop in black disastrous dew. x for in that scroll was written how the globe of space became; of how the light broke in that space and wrapped it in a robe of glory; of how one most white withdrew that whole, and hid it in the lobe of his right ear, so that the universe one dewdrop did appear. ix yea! and the end revealed a word, a spell, an incantation, a device whereby the eye of the most terrible wakes from its wilderness of ice to flame, whereby the very core of hell bursts from its rind, sweeping the world away into the blank of mind. xii so then i saw my fault; i plunged within the well, and brake the images that i had made, as i m

re are no ghosts in practical paris. but of all the ideas 110 which came to him, not one was half so strange as the simple and natural story which he was later to hear "come" said frederic "i will present you to him "monseigneur" he said, as roderic stood before him, ready to make his little bow "let me present monsieur mason, an englishman" the old fellow took little notice. said frederic in his ear "monsieur lives on the boulevard st. germain, and loves to paint the streets" the old man rose with alacrity, smiled, bowed, was enchanted to meet one of the gallant allies whose courage had- he spoke glibly of the alma, inkerman, sebastopol. the little comedy had not been lost on roderic. wondering, he sat down beside the old nobleman. what spell had frederic wrought of so potent a complexion

ALEISTER CROWLEY EQUINOX EQ I 3 3

er maid entered the room in the morning she found the body of her mistress lying at the foot of the bed, the head towards the window. it was entirely naked. near the body was a shift, and over the neck a white shawl had been carelessly thrown. it had upon it in various parts as many as sixteen wounds, cuts and bruises of various importance. the most serious and only mortal one was behind the left ear; the great vessels of the neck were destroyed and the skull much injured. the most ugly wound to the sight was under the 288 nose, which had been so entirely damaged that it rendered the whole face almost unrecognisable. yet there has been, i must say, no doubt as to the identity. the wounds had been inflicted with an instrument edged but blunt, used by a very weak person, possibly a woman. th

ALEISTER CROWLEY EQUINOX EQ I 3

these starting eyes_ i shall frighten this good fellow, i said to myself, and for what a trifle! add to that the ridicule which i wished to avoid, the fear of finding people in the shop. but my sudden goodwill towards this unknown apothecary mastered all my other feelings. i imagined to myself this man as being as sensitive as i myself was at this dreadful moment, and as i imagined also that his ear and his soul must, like my own, tremble at the slightest noise, i resolved to go in on tiptoe 'it would be impossible' i said to myself 'to show too much discretion in dealing with a man on whose kindness i am about to intrude' then i resolved to deaden the sound of my voice, like the noise of my steps. you know it, this hashish voice: grave, deep, guttural; not unlike that of habitual opium-e

and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree of weariness than prolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom 81 into music. that, you will say

es which i drew from the spectacle spread around and above me. i thought of myself as of one imprisoned for long, for thousands of years perhaps, in this sumptuous cage, among these fairy pastures, between these marvellous horizons. i imagined myself the sleeping beauty; dreamt of an expiation that i must undergo, of deliverance to come. above my head fluttered brilliant tropical birds, and as my ear caught the sound of the little bells on the necks of the horses which were travelling far away on the main road, the two senses pooling their impressions in a single idea, i attributed to the birds this mysterious brazen chant; i imagined that they sang with a metallic throat. evidently they were talking to me, and chanting hymns to my captivity. gambolling monkeys, buffoon-like satyrs, seemed

ld grey wonder. yea, i hear_ the heritage is mine; i take the wand encircled by the snake. far in the night i wander; far back in the forest of the past, led by my sole and single star, where i shall dwell in peace at last. 117 but once again i see thee stand guarding the old forgotten land_ a silent land dream and fear, where thought-waves break upon the shore, and reach the high gods' listening ear, and echo on for evermore through the dark ages, till they reach their long-sought goal, and burst in speech. victor b. neuburg. 118 the soul-hunter the soul-hunter1 i bought his body for ten francs. months before i had bought his soul, bought it for the first glass of the poison_ the first glass of the new series of horrors since his discharge, cured_ cured_ from the "retreat" yes, i tempted

ALEISTER CROWLEY EQUINOX EQ I 4 2

(not the torpedo) and emanated himself as four hundred successive intelligences all the way from risha qadisha in atziluth down to where intelligence ends, and england begins. 201 he took a final survey and again faintly murmured "very good! beautifully arranged, too" he added "not a hole anywhere" it somewhat surprised him, therefore, when a tiny, tiny silvery little laugh came bell-like in his ear. it was so tiny that he could hardly credit the audacity of the idea, but for all its music, the laugh certainly sounded as if some one were mocking him. he turned sharply round (and this was one of his own special attributes, as transcending the plane where activity and rotundity are incompatibles) but saw nothing; and putting his legs up, lighted his long pipe and settled down to a quiet per

, though sometimes a pleasant one. ossory "tu t'en f, a, mon vieux chameau? quoi" delhomme["very disgusted at "ossory's "vulgarity, which mistakes "argot "for" chic. well, sir, as soon as i can find a favourable opportunity- ossory. grief is a good mood to catch them in, my boy. i know! i know! i've been a bit of a dog in my time["shakes hands as they go out" delhomme["returning. one word in your ear, sir, if i may. it's purely instinctive- but- but- well, sir, i mistrust that man todd! ossory. thanks: i believe you may be right. delhomme. good-bye, sir! ossory. good-bye. mrs. ossory["rising. alfred, that man is a devil! ossory. what, little delhomme? mrs. ossory. of course not, alfred. how can you be so silly? todd! ossory. why, whatever do you mean? mrs. ossory. i don't mean anything but

oh, my god! my father! my god! i thought her- oh, i dare not say it- i will not think it["on his "knees, clutching at the chair] my god, what shall i do! she was my life, my hope, my flower, my star, my sun! what shall i do! help me! help me! who shall console me "he continues in silent prayer, sobbing["the door opens" mr. todd "steals into the room on tiptoe, bends over him "and whispers in his ear. the expression of anguish fails from his "face; a calm steals over him; he smiles in beatitude wand his pips "move in rapture. he rises, shakes" todd "by the hand; they go out "together [grandfather "wheeled into the room by" thomas, charley "walking by him. the "servant leaves them" grandfather. bitter cold, charley, for us old people! 226 nothing right nowadays! oh, my poor leg! bitter, bit

of a good doctor? for oh! for oh["he looks about him fearfully; his voice sinks to a "thrilled whisper] i am so afraid- afraid to die! is there nobody["enter "todd "and stands by his chair, laying his hand on the old man's "shoulder. he looks up" i wish you were a doctor, mr. todd. you have such a soothing touch. perhaps you are a doctor? i can get nobody to do me any good [todd "whispers in his ear. the old man brightens up at once" why, yes! i should think that would relieve me at once. very good! very good [todd "wheels him out of the room, the old man laughing and chuckling "enter" ossory "and" euphemia "talking" ossory. i want to say a word, girlie, about young delhomme. 227 er- well, we all grow older, you know- one day- er- ah! nice young fellow, delhomme! euphemia. i refused him t

ter" todd- ossory "doesn't turn" ossory. i can't see him, thomas["turns] i beg your pardon, mr. todd. the fact is, i'm damnably worried over pay-day. i really don't know you well enough to ask you, perhaps, but the fact is, i've a good sound business proposition which i must put before some one, and i believe you're the very man to help me. now [todd "takes him by the shoulder and whispers in his ear" why, really, that is good of you- damned good of you! why, damme, sir! you're a public benefactor. come, let us arrange the preliminaries["they go out" ossory "clinging tightly to" todd's "arm "enter" mrs. ossory "and" carr "dressed for walking" mrs. ossory. she cut me! you saw it! she cut me absolutely dead! carr. possibly she didn't see you["as "mrs. ossory "is not looking, he employs a ges

ALEISTER CROWLEY EQUINOX EQ I 4 3

from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede. 40 "we burn" qouth he "no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing tu

good toes! he that was arthur's peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 92 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade, bade h

stain the saint. for now! what hath he left? he feeds on limpets and wild roots. what odds? there is no need a mortal needs who hath loosed man's hope to grasp at god's! how his head swims! at night what stirs above the faint wash of the tide, and rare sea-birds whose winging whirrs about the cliffs? now good betide! 96 god save thee, woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! within thy proper bowels it sounds mighty and musical at need, as if a thirty couple hounds quested within thee, palamede! now, then, he grasps the desperate truth he hath toiled these many years to see, hath wasted strength, hath wasted youth--0- he was the beast; the beast was he! he rises from the cave of death, runs to the sea with

the stranger cried "thou bastard dog, sir palamede? i am the good knight fain to ride upon the questing beast at need. 99 thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel whence there came so false a hound "good knight, in sooth" answered sir palamede "not i presume to asset the idlest truth; and here, by this good ear and eye, i grant thou art sir palamede. but- try the first and final test if thou or i be he. take heed" he backed his horse, covered his breast, drove his spurs home, and rode upon that knight. his lance-head fairly struck the barred strength of his morion, and rolled the stranger in the muck "now, by god's death" quoth palamede, his sword at work "i will not leave so much of thee as god migh

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

ALEISTER CROWLEY EQUINOX EQ I 4

he pr na should be restrained for 12 matras (secondes) increasing as progress is made to 24 and to 36. in the first stage, the body perspires; in the second, a tremor is felt throughout the body; and in the highest stage, the pr na goes to the brahmarandhra.129 this exercise may also be practised with an additional meditation on the pranava om. 3. close with the thumb of your right hand the right ear, and with that of the left hand the left ear. close with the two index fingers the two eyes, 125 also see "the yogasara-sangraha" p. 54. 126 the voice of the nada. 127 "hatha yoga pradipika" p. 43. 128 "hatha yoga pradipika" p. 28; the "svetasvatara upanishad" and the "shiva sanhita" chap. iii, 25. 129 "hatha yoga pradipika" p. 28. place the two middle fingers upon the two nostrils, and let th

to shut outer physical sounds. i also tried to imagine the "puff-puff" of an engine. this resulted better than the last, but it caused the skin of my head to commence vibrating. i then tried to imagine the taste of chocolate; this proved extremely difficult; and after this the ticking of a watch. this proved easier, and the result was quite good; but there was a tendency to slow up with the right ear, which however was easy to test by approaching a watch against the ear."159 during this whole period of rough travel, work is fatiguing, difficult and uncertain. regularity is impossible, as regards hours and even days, and the 109 mind, being so full of other things, seems to refuse to compose itself. nearly always i was too tired to do two (let alone three) meditations; and the weariness of

ounds under seven distinct heads. the first is like the nightingale's sweet voice chanting a song of parting to its mate. the second comes as the sound of a silver cymbal of the dhy n s, awakening the twinkling stars. 153 the next is as the plaint melodious of the ocean-spriote imprisoned in its shell. and this is followed by the chant of v n. the fifth like sound of bamboo-flute shrills in thine ear. it changes next into a trumpet-blast. the last vibrates like the dull rumbling of a thunder-cloud. the seventh swallows all the other sounds. they die, and then are heard no more.248 the hatha yoga pradipika is a great deal more exact in its description of these sounds than the famous theosophist; concerning them sw tm r m sw mi writes: in the beginning, the sounds resemble those of the ocean

on the 17th august po. and m itr nanda left colombo and journeyed to kandy; swami m itr nanda more particularly for his health; but p. so that he might escape the turmoil of a sea-port and to discover a suitable and secluded spot for a magical retirement, which he now had made up his mind to perform. 19th. concentrated on point of base of brain [to find this imagine cross-wires drawn between("a) ear to ear, as if a line had been 249 "hatha yoga pradipika" iv, 96. for some of these sounds also see brahamvidy, 13, dhy nabindu, 18, and the hamsa upanishad, 4. 250 mental or bodily attributes. 251 see "777" col. lv, p. 17. 252 "hatha yoga pradipika" pp. 97-100. also, amritabindu apanishad, 24. 253 nadi-yama or control of the nerve-channels by regular breathing, without khumbaka or holding the

ran on nose. thirty-four minutes. stopped by an a.m. a.m. alarum going off- rather a shock- did not know where i was for a bit. 4.36-5.8 pr n y ma. eight minutes: 10. 20. 30. p.m. p.m. pr n y ma. eleven minutes: 10. 20. 30. 7.45-8.5 pr n y ma. eleven minutes: 10. 20. 30. p.m. p.m. mental muttering "aum shivayavashi" 8.40-9.23 thirty-seven minutes concentrated on pentacle, right globe p.m. p.m. of ear throbs; left ear cold current; left hand tingles. i do 162 get a sort of skushma-kumbhaka which i cannot reproduce at will. rigidity of body and the fading of all vision are its stig- mata. curiously this happened on coming out of mental muttering back to audible, or rather at one loud slow mantra, september "i. e" when no kumbhaka was possible. 26th. 8.50-9.3 mental muttering for ten minutes

ALEISTER CROWLEY EQUINOX EQ I 6 2

ine own thigh most holy that offspring melancholy didst hide, didst feed, on light, ambrosia, and moly. ay! and with serpent hair and limbs divinely fair didst thou, dionysus, leap forth to the nectar air! ay! thus the dreams of fate we dare commemorate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's

er leo, i beg that you will close the shrine with me. leo. it cannot be. aries. brother leo, i know the rule. but evil will assuredly come to us from this. leo. brother aries, the law may not be broken. 70 aries. brother leo, the law is made so that the wise may break it at their need. leo. brother aries, in my heart is fidelity- fidelity- fidelity. aries. brother leo, a god has whispered in mine ear: it is folly- folly- folly. leo. the sun will be obscured in a moment: and no pilgrims can come to- night. aries. no pilgrims can come to-night. leo. there will be no more sacrifice. aries. there will be no more sacrifice [satan-typhon, scoripo-apophis "and" besz "enter silently in procession. the light grows momentarily dimmer] aries. hail, brethren! ye are come to adore the splendour of the

ALEISTER CROWLEY EQUINOX EQ I 6

ll forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. t

he jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets s

he world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear, jeanne! ah me! what

e wandered through to-day, jeanne! hand in hand, this wonderful may, jeanne! this may we have made so marvellous with the infinite longing and love of us, 49 in the fields all faery with flowers there lay the placid cows- that had nothing to say, jeanne! no flame of words from maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of

even then- we are here, jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

in the mysteries, enter not the door but remain knocking outside. those who are keen to serve, those who are weighed down with a sense of world need, and the personal responsibility thereby awakened, and who have fulfilled the law, knock and meet with response, and make application which meets with recognition. they are the ones who send forth a cry for added power to aid, which penetrates to the ear of those who silently wait- 113- initiation, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane l

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ow, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the

s are not differentiated at all. as evolution proceeds and the inner sense of hearing becomes acute, these other physical plane sounds will likewise swing into his ken, and he will be acutely conscious of all sounds on the astral, and the physical plane a thing, which if possible now, would result in the shattering of the body. if the note of nature, for instance, were to strike but once upon the ear of a man (a note made up of the totality of vibrations produced by all dense material forms) his physical body would be completely disrupted. he is not ready yet for such a happening; the inner ear is not duly prepared. only when the threefold hearing is consummated will completed hearing on the physical plane be likewise permitted. hearing on the mental plane is simply an extension of the fac

tean days, when the alchemists of the time, through colour and sound so entirely controlled the elementals that they utilised them for their own selfish ends and along lines of endeavours outside their legitimate province. this knowledge of formulas and sounds can be comparatively- 292- a treatise on cosmic fire copyright 1998 lucis trust easily acquired when man has developed the inner spiritual ear. when this is the case, the transmutative processes of the grosser kind (such as are involved in the manufacture of pure gold) will interest him not at all and only those subtler forms of activity which are connected with the transference of life from graded form to form will occupy his attention. the following facts might also be pointed out: first. that every kingdom of nature has its note o

the energy emanating from the two higher groups. occultly these three groups are divided into the following: a. the pitris who see, but touch nor handle not. b. the pitris who touch but see not- 462- a treatise on cosmic fire copyright 1998 lucis trust c. the pitris who hear but neither see nor touch. as they all have the gift of occult hearing, they are characterised as the "pitris with the open ear; they work entirely under the influence of the egoic mantram. if these differentiations are studied a great deal may become apparent anent a very important group of deva workers. they are a group who only come into manifestation as a co-ordinated triplicity in the fourth round in order to provide vehicles for man; the reason for this lies hid in the karma of the seven logoi, as they energise t

these matters by those who are as yet unready for the work of- 582- a treatise on cosmic fire copyright 1998 lucis trust conscious manipulation of force, it is proposed to impart the necessary teaching under the formula of "rules of magic" with certain elucidating comments. in this way, the magical work is fully safeguarded, and at the same time sufficient is imparted to those who have the inner ear attentive, and the eye of wisdom in process of opening. a. black magicians and white. much is said among occult students these days anent white and black magic,94(260) and much that is said is without force, or truth. it has been truly said that between the two types of workers, the line of demarcation is so slight as to be difficult of recognition by those who, as yet, merit not the term "kno

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that p

lative to the greater whole. 1. the specific division of the gunas. this specific or particularised division of the gunas is divided into sixteen parts which deal primarily with man's reaction to the tangible objective world. a. the five elements: ether, air, fire, water and earth. these are the directly involved effects of the unspecific or subjective sound or word. b. the five sense organs: the ear, the skin, the eye, the tongue and the nostrils, those physical organs or channels through which identification with the tangible world becomes possible. c. the five organs of action: voice, hands, feet, the excretory organs and the organs of generation- 89- the light of the soul copyright 1998 lucis trust d. the mind. this is the sixth sense, the organ which synthesises all the other sense or

ies back of the specific; they deal with that which is subjective and intangible, and with the force display which produces the specific forms. technically these are called in the hindu books the tanmatras. they have to do with consciousness more than form and are the "special modifications of buddhi or consciousness (ganganatha jha. they are: i. the element of hearing, or that which produces the ear, the rudiment of hearing, 2. the element of touch or that which produces the mechanism of touch, the skin, etc, the rudiment of touch, 3. the element of sight, or that which produces the eye, 4. the element of taste, or that which produces the mechanism of taste. 5. the element of smell, or that which produces the mechanism of smell. back of these five lies the sixth tanmatra or modification o

n unselfish heartfelt desire to serve and aid. this state of feeling is sometimes called mercy, and characterizes all the servers of the race. it involves active help, unselfish intent, wise judgment and loving activity. it is free from any wish for reward or recognition. this has been beautifully covered by h. p. blavatsky in the voice of the silence in the following words "let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer's eye. but let each burning human tear drop on thy heart and there remain; nor ever brush it off until the pain that caused it is removed. these tears, o thou of heart most merciful, these are the streams that irrigate the f

plane v. mental. fire. reflection of the sea of fire. human will. plane vi. emotional or astral. astral light. reflection of the akasha .h uman love and desire. plane vii. physical. ether. reflection of the aether. human activity. on all these planes, consciousness manifests and the senses, exoteric and esoteric, produce contacts. plane i. fire. the breath. ii. a kasha .t he sound .h earing. the ear. iii. aether. vibratory-response. touch. the skin. iv. a ir .v ision. sight. the eye. v. fire. discrimination. taste. the tongue. vi. a stral light .d esire. smell .t he nose. v ii. t he physical counterparts to all of these. another method of working these out is as follows: vii. p hysical plane. smell .e ther. vi. a stral .t aste. astrsl light. v. mental. sight. fire. iv. b uddhic .t ouch. a

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

for us by meister eckhart, and embodies the position of all the mystics in both hemispheres "first, see that thy outward senses are properly controlled..now turn to the inward senses or noble powers of the soul, lower and higher. take the lower powers first. these are intermediate between the higher powers and the outward senses. they are excited by the outward senses; what the eye sees, what the ear hears, they offer forthwith to desire. this offers it again, in the ordinary course, to the second power, called judgment, which considers it and once more passes it on to the third power, reckoning or reason "a man, moreover, must have a mind at ease..the body should be rested from bodily labor, not only of the hands but of the tongue as well and all five senses. the soul keeps clear best in

ill be no longer interested in its recollection. we must also avoid personalities and pride, for they have no place in the life of the soul, which is governed by principles and love to all beings. if these things are developed, there is no danger of any student of meditation being side-tracked, or delayed; he will inevitably enter some day into that world of which it is said "eye hath not seen or ear heard, the things which god hath revealed to them that love him, the time being dependent upon his persistence and patience. the second type of difficulty which we should consider is the one that can be interpreted in terms of energy- 112- from intellect to intuition copyright 1998 lucis trust students frequently complain of over-stimulation and of such an increased energy that they find thems

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

comes as the attentive aspirant accustoms himself to hear within his brain the soundless sound of om. i would suggest here, that students accustom themselves to work in this manner, sounding the word audibly and with much frequency at the close of the morning meditation, but emphasizing in the early part that close attention to the inaudible hearing which will develop the sensitivity of the inner ear, the etheric ear. later, when the personal note or sound is established and the inner sound is sensed, there can be definite practise in blending the two. this entails the closest attention and the power to perform two activities simultaneously, with the mental attitude of attention to both. students whose aspiration is keen and clear would do well to face the issue where the magical work is c

thought. through it also they can work for the uplift (in the occult sense) of humanity and thus aid evolution on every plane. according to the response of disciples, of mystics and of knowers everywhere, so will be the rapid coming in of the new age. i here seek to sound a word of warning: in the failure to respond, in the failure to adjust, construct and refine, in the failure to turn the inner ear to those voices on the subtler planes which utter "the words of reconstruction" may come the ultimate transference of the forces of reconstruction to other channels, the consequent withholding of opportunities and the ultimate discarding of the instrumentality of the group as a medium of service. i would like to emphasize the statement anent "the words of reconstruction" begging all of you who

tion of the three worlds grows and holds the man in reiterated incarnation (the word "re-iterated" is literally and more academically correct than the word "repeated" each of us is really a re-iterated word, sounding in time and space) 4. later, when the vibration of the environing forms of the natural world becomes monotonous through constant impact over many lives, the man begins to turn a deaf ear and an un-seeing eye upon the familiar phenomenal world of desire. he becomes insensitive to its vibratory impact and increasingly aware of the vibration of the self. 5. later, on the path of probation and of discipleship, this subtler vibratory activity exerts an increasing allure. the outer world ceases to attract. the inner world of the self assumes paramount place in the desire nature. 6

which is en rapport with the master and not the personal self. his problem, therefore, becomes increasingly clear and this is the problem of all disciples. it is to keep the channel of communication open between the soul and the brain, via the mind, so that when the master seeks to communicate, he can do so at once and easily. sometimes a master has to wait weeks before he can get his disciple's ear, for the channel upward is closed and the soul is not en rapport with the brain. this is especially true of the early stages of discipleship. b. he finds that it is he who shuts the door in the majority of cases through lower psychism, physical disability, and lack of mind control, and he therefore discovers that he has to work constantly and ceaselessly with his lower self. c. he finds that o

t up a vibration and a call which will entitle him to an interview with the master. this is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it. at this stage the disciple is called "one within the aura" 6. the stage wherein the disciple can get his master's ear at any time. he is in close touch always. this is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his. at this stage he is described as "one within his master's heart" there is a later stage of a still closer identification, where there is a blending of the lights, but th

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

? for speed is an essential factor, if the present day unfoldment is to be rightly utilised and the stress and strain in the world relieved. the teaching to be given must likewise increase their mental competency, and lead to that stabilisation of the emotional body which will most rapidly set them free for service. it must be remembered that constant study (of papers, and the apprehension by the ear and eye of statements anent the ageless wisdom, serve only to increase responsibility, or produce brain fatigue and soreness, with subsequent revolt from instruction. only that which is brought into use in the life is of practical value and retains its livingness. sincerity is the first thing for which those of us who teach inevitably look. let me remind those i reach through these books that

s whereby one group is entirely subordinated by the will-to-power of another group which enforces a standardised and uniform condition through the use of power in some form or another. the work indicated, and therefore set before the new group of world servers, is to enunciate those principles of national relations which underlie a world state or federation, and their instructions were to get the ear of the leaders in various countries, and thus slowly and gradually awaken the masses (through them) to the true significance of that easily spoken, but little understood word- 110- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust brotherhood. this work is perhaps one of the hardest of the tasks which the society of organised minds has ever set itself. ra

l analysis, the main problem of world government is the wise use of ideas. it is here that the power of speech makes itself felt, just as in the department of religion or of education the power of the written word, of the printed page, is felt. in the field of politics, the masses are swayed by their orators, and never more so than now through the use of the radio. great ideas are dinned into the ear of the public without cessation theories as to dictatorship, communism, nazism, fascism, marxism, nationalism, and democratic ideals. methods of rule by this or that group of thinkers are presented to the public, leaving them no time for consideration, or for clear thinking. racial antipathies are spread, and personal preferences and illusions find expression, bringing about the deception of t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s ourselves.10 individual effort, group opportunity, and identification with each other this was the message of the christ. in the teaching of the buddha we have the three ways in which the lower nature can be changed and prepared to be a conscious expression of divinity. through detachment man learns to withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true

on the meridian line, orion, called "the three kings" by oriental astronomers, was in proximity; therefore the constellation virgo, the virgin, was rising in the east, and the line of the ecliptic, of the equator and of the horizon all met in that constellation. it is interesting also to note that the brightest and largest star in the constellation virgo is called spica; it is to be found in the "ear of corn (sign of fertility) which the virgin holds. bethlehem means the "house of bread" and there is therefore an obvious connection between these two words. this constellation is also composed of three stars in the shape of a cup. this is the true holy grail, that which contains the life blood, the repository of the sacred and the holy, and that which conceals divinity. these are astronomica

ich is introducing him to the subtle processes of initiation. the first initiator is the soul itself, the divine self in man, the spiritual man, who stands behind the screen of the outer man, and who struggles to control and work through the outer personality. it is that soul or self which opens to man the door of inspiration and reveals to him the nature of his divine consciousness, attuning his ear to catch the sound of that "voice which speaks in the silence" when a man has quieted all the outer voices. the attainment of the faculty of inspiration is essential to any progress upon the path of initiation, and it presupposes a development of intelligence which will enable a man to make the necessary differentiations. true inspiration is not in any sense the welling-up of the subconscious

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

rstanding" ray three "the angel of the presence stands within the centre of the whirling forces. for ages long, thus has he stood, the centre of all energies from above and from below. with intelligence, the angel works to make the one who is above and the one who is below to blend and be as one. with twelve clear notes, the hour sounds forth, and then the two are one. the angel stands entranced. ear to ear, breast to breast, right hand to left, the two (who are the three) produce the merging of their lives. glory shines forth. truth is revealed. the work is done. then man, who is the soul, cries forth with power 'i understand the way the inner way, the silent way, the manifested way, for these three ways are one. the plan proceeds upon the outer way; it shews itself. the whole will stand

e to permit the danger to grow out of all bounds, and there are too many disciples in the world today whose voices are ringing loudly and clearly along the lines of free choice, and the intelligent comprehension of god's plan. it might be of profit if i indicated anew the various schools of thought who feature "guidance" or whose methods and doctrines tend to the development of an inner attentive ear, and yet who fail to teach the distinctiveness of the sources of guidance, or to differentiate between the various sounds, voices and so-called inspired indications which that attentive ear may be trained to register. the emotionally inclined people in the churches of all denominations and persuasions are ever prone to find a way of escape from the troubles and difficulties of life by living a

ould be spared at the present time and for the next few years. this work must first of all, be undertaken through the medium of the printed page and later, when trained people are available, through the medium of the spoken word. there must be synthesis of effort and the elimination of unnecessary and personal aspects of the work. members of the new group of world servers learn mostly through the ear and through that careful attention which comes from an inner attitude of constant listening. they are unfolding that spiritual perception which is latent but unused in the average man. they have to catch the new words of power as they come forth from the centre of spiritual light and force in the world and, at the same time, they must be attentive to the cry of humanity as it voices its highes

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ned days, no such position is assumed by the teacher as in the past, and i do not assume it. i shall with frankness speak. i know my disciples, for no disciple is admitted into an ashram without deep consideration on the part of the teacher. i shall convey by hint and symbol that which should be apprehended and it will be noted and understood by those among my disciples who have the opened, inner ear and true humility of heart. if it is not recognised, time will pursue its onward course and revelation will ultimately come. i exact, therefore, no blind obedience. but, however, if advice and suggestion are accepted and you choose of your own free will to follow my instructions, those instructions must be followed accurately. also, there must be none of that constant looking for results and f

me there. discover first of all the point within the garden which i have magnetised. at that spot within your garden, talk your problems aloud to me, pausing at intervals and listening for my replies or the replies of your soul. we shall speak when the silence of the outer life and of the personality has been achieved. keep nothing back but talk aloud to me. do this with a listening and attentive ear and, by the may full moon, you may find that we may have talked the matter out, the glamour may have dissipated, the thoughtforms be destroyed and the path shine clear before your eyes. may the rest and peace of consecration be yours, and my blessing rests upon you. it is not in appreciation of you that i take this time with you. ancient karmic ties with me, your elder brother, and the deep lo

of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road, but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. 6. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he knows he travels not alone. january 1938- 452- discipleship in the new age- volume i copyright 1998 lucis trust my brother: if you can hold steadily to the point which you have reached during the past few months, if you can begin to utilise the second ray soul f

e may set up a vibration and call which will entitle him to an interview with the master. this is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it. at this stage the chela is called "one within the aura" 6. the stage wherein the chela can get his master's ear at any time. he is in close touch always. this is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his master. the chela at this stage is described as "one within his master's heart" there is a later stage of still closer identification, where there is a blending of the li

naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. space and its life i cannot know, and so i want it not. time and its myriad forms, i know too well. pendant i hang betwixt the two, desiring neither- 525- discipleship in the new age- volume i copyright 1998 lucis trust "god from high heaven speaks. there is a change. i hear with ear attentive, and, listening, turn my head. that which i visioned, yet visioning could not reach, is nearer to my heart. old longings come again, yet die. old chains of glamour snap. forward i rush "myriads of voices speak and halt me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and fl

ALICE A BAILEY13 PROBLEMS OF HUMANITY

necessary requests for food, clothes and the opportunity to work and live in freedom; they face famine in large areas of the world and yet are registering with equal dismay the famine of the soul. the great tragedy is, however, that they know not where to turn or to whose voice they should listen. the hope within them is spiritual and undying. this hope and this demand have reached the attentive ear of the christ and his disciples in the place where they live, and work and watch over humanity. through what agency will these forces of the spirit work for the restoration of the world? by what means will the spiritual guides of the race lead men forward into greater light and the opportunity of the new age? mankind faces towards the way of resurrection. who shall lead him on that way? will t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

which will open up before us. but through him, light and life are on their way, to be interpreted and applied in terms of goodwill and of right human relations. for this the spiritual hierarchy is preparing. this time the christ will not come alone for his co-workers will come with him. his experience and theirs will be the reverse of the previous one, for this time every eye will see him, every ear will hear him and every mind will pass judgment upon him. we can freely aid in the reconstruction work which the christ proposes, if we will familiarise ourselves and all men whom we can contact with the following facts: 1. that the reappearance of christ is imminent. 2. that the christ, immanent in every human heart, can be evoked in recognition of his appearance. 3. that the circumstances of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

not embody the spiritual values as they truly exist. consequently the dreadful nature of the lower expressions of the sixth ray and the control by the forces of separativeness (which are ever the outstanding characteristic of the lower sixth ray activity) can be seen nowhere more potently than in religious and church history with its hatreds and bigotry, its pomp and luxurious appeal to the outer ear and eye, and its separativeness from- 21- the destiny of the nations copyright 1998 lucis trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church to

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he knows he travels not alone. the illusion of power is perhaps one of the first and most serious tests which comes to an aspirant. it is also one of the best examples of this "great mistake" and i therefore bring it to your attention as being one against which i b

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

therefore a quiet spirit and well regulated thoughts will aid much, and the cultivation of that dispassion which desires nothing for the separated self, and nothing violently. the need of sensitive receivers is great. train yourselves. forget yourselves and your own petty little affairs so petty and unimportant when viewed in relation to the momentous issues of the present time. keep an attentive ear to the voices which issue forth from the world of spiritual being, and love each other with loyalty and steadfastness. v. the growth of telepathic rapport i would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four way

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

in the bible the words come "and the lord said" whereupon some prophet or seer wrote down what was said. much of it is beautiful and of spiritual import. much of it, however, bears the signature of frail humanity expressing their ideas of god, his jealousy, his spirit of revenge and a great deal of bloodthirstiness. we are told that great musicians hear their symphonies and chorales with an inner ear and then transfer it into musical notation. from whence do our greatest poets and artists down the ages get their inspiration? all from some inner source of beauty. this whole subject has been made difficult because of the many metaphysical and spiritualistic writings which are of so low an order of intelligence and so ordinary and mediocre in their content that educated people laugh at them a

he assumption that i know all that is given out in his books is a false one. as a trained disciple i may know more than the average reader but i have no knowledge such as that possessed by the tibetan. he has vast knowledge and i frequently give a little chuckle when i hear myself described by some antagonistic theosophist (i could mention names but i will not, as "the peculiar lady who keeps her ear at the keyhole of shamballa" it will be a long time before i have earned that right "to enter into the place where the will of god is known" and when i do i shall need no keyhole. in the summer of 1922 i went away with the family for three months to amagansett, long island, and undertook to write a letter once a week to the group of men to study and read during our absence. in many cases this

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

er perspective as to the healing art. later, in a few years' time, we can probably begin to deal with specific cases. i seek, however, at this time to hold you to wide generalisations, and to basic laws and propositions, and not to cloud the issues with purely physical plane occurrences, temporary or chronic, or with death and destiny. no request for real aid must ever be refused, however. a deaf ear must not be turned to trouble, either physical, mental or psychological. but i would call to your attention the fact that success in healing may not always mean release from disease and the so-called physical cure of the patient. it might simply involve, if physically successful, the postponement of the plan of the soul for the person. success might mean the correction of wrong inner attitudes

with the creative sound, beyond calling to your attention the fact that it is creative. the sound which was the first indication of the activity of the planetary logos is not a word, but a full reverberating sound, holding within itself all other sounds, all chords and certain musical tones (which have been given the name of the "music of the spheres) and dissonances, unknown as yet to the modern ear. it is this sound which the "rising one" must learn to recognise, and to which he must respond not only by means of the sense of hearing and its higher correspondences, but through a response from every part and aspect of the form nature in the three worlds. i would remind you also that from the angle of the fourth initiation even the egoic vehicle, the soul body, is regarded and treated as a

to the aphorism "man, know thyself" 4. the fourth ray technique. the healer knows the place where dissonance is found. he also knows the power of sound and the sound which must be heard. knowing the note to which the fourth great group reacts and linking it to the great creative nine, he sounds the note which brings release, the note which will bring absorption into one. he educates the listening ear of him who must be healed; he likewise trains the listening ear of him who must go forth. he knows the manner of the sound which- 419- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust brings the healing touch; and also that which says: depart. and thus the work is done. this fourth technique is one that in default of true ray knowledge can be of general usef

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

l analysis, the main problem of world government is the wise use of ideas. it is here that the power of speech makes itself felt, just as in the department of religion or of education the power of the written word, of the printed page, is felt. in the field of politics, the masses are swayed by their orators, and never more so than now through the use of the radio. great ideas are dinned into the ear of the public without cessation theories as to dictatorship, communism, nazism, fascism, marxism, nationalism and democratic ideals. methods of rule by this or that group of thinkers are presented to the public, leaving them no time for consideration, or for clear thinking. racial antipathies are spread, and personal preferences and illusions find expression, bringing about the deception of th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

dous potency a potency so great that it penetrates beyond the hierarchical ring-pass-not. the effect of that reflective vibration is both vertical and horizontal, and this wide diffusion has led to the formation of that major group of contemplatives, the nirmanakayas; they focus the hierarchical invocative appeal and (to quote the old commentary "put it into the musical form which will please the ear of the one who dwells in the highest plane" they then transfer the focussed received energies after due reflection and contemplation to shamballa. one of their- 145- discipleship in the new age- volume ii copyright 1998 lucis trust functions is to relate the invocative appeal of the hierarchy to karmic law, and thus determine "in the deep silence of their united work" what can be possible beca

pprehended, at least intellectually, carry the disciple to the point where that which is new, hitherto unrealised and for which no words exist, is suddenly contacted. st. paul had reached such a point when he referred to "the third heaven as it veiled the seventh (which was the original wording, deleted by the recipients of his message at that time as utterly meaningless. eye has not seen nor has ear heard the inexpressible revelation which comes to the initiate who can penetrate into certain high places where the nature of the divine will suddenly assumes a different and amazing significance, where the purposes being worked out in the council chamber of shamballa are visioned not in detail but as a suddenly contacted inspiration; then for the first time the initiate becomes consciously re

of development. this is a point of immense importance, for it is this type of consideration which governs the masters when they are choosing and training a group for initiation. the master is not occupied with the temporary faults but with the soul grip and intention, and with the aspirant's habitual response to soul energy, when that energy is applied. given a firm hold by the soul, an attentive ear by the personality, and consistent and enduring effort from both directions soul and personality (and this is an instance of invocation and evocation) and the master can begin to train a group. this is necessarily a slow process, from the standpoint of the physical plane, but upon the inner planes where the time factor does not rule this does not matter in the least. the masters think in terms

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

for them the channel whereby that demand can reach straight through to shamballa. this is the point to have in mind as you prepare for the wesak festival and attempt to participate in the full moon blessing blessing for the world and not for yourself. the buddha comes this year, embodying the force which can stimulate men everywhere to focus their "massed intent" and thus reach symbolically "the ear and the heart" of the avatar, wresting thus from the secret place of the most high the aid, help, and directed recognition which will bring about a phenomenal event in due and proper time. whilst he is attempting to do this, the christ will join in the effort by focussing in himself the spirit of appeal as it is evoked by the stimulation being applied by the buddha. he will embody that appeal

es which will open before us. but through him, light and life are on their way, to be interpreted and applied in terms of goodwill and of right human relations. for this the spiritual hierarchy is preparing. this time the christ will not come alone, for his co-workers will come with him. his experience and theirs will be the reverse of the previous one, for this time every eye will see him, every ear will hear him, and every mind will pass judgment upon him. therefore i say that you can freely aid in the reconstruction work which the christ proposes, if you will familiarise yourselves and all men whom you can contact with the following facts: 1. that the return of christ is imminent. 2. that the christ, immanent in every heart, can be evoked in recognition of his appearance. 3. that the ci

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

art of the original sound as it takes form as a word. when a man perfectly empresses the a.u.m, he can then sound the o.m. with effectiveness from progressive points of tension, until the third initiation. then the effect of the o.m. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating sound breaks upon the ear of the transfigured initiate. this is the voice referred to in the biblical account of the transfiguration. this voice says "this is my beloved son" the initiate registers the fact that he has been accepted by shamballa and has made his first contact with the planetary logos, the hierophant, the initiator at the third initiation, just as the christ, the master of all the masters, is the initia

ic fire a book which evades understanding by all except those with initiate consciousness. fire is the sumtotal of that which destroys form, produces complete purity in that which is not itself, generates the warmth which lies behind all growth, and is vitality itself. this initiate realisation is all brought about by the sudden appreciation or apprehension of sound, by the awakening of the inner ear to the significance of the voice, just as the disciple in the earlier stage awakened to the significance of vision. that is why, at the third initiation, the initiate sees the star and hears the sound. at the first two initiations, he sees the light and hears the word; but this is something different and is the higher correspondence to the earlier experience. it will be obvious that i can say

tions which are perhaps part of the goal of god himself. what the goals are upon the higher way is as yet utterly unknown to you; what divine qualities and objectives may be revealed to the master and to the christ as they tread the way which leads them off the cosmic physical plane altogether, you cannot know or sense, and if you could, you would not comprehend the meaning "eye hath not seen nor ear heard" the things which god will reveal to those who tread the way to the innermost centre, to those who love. this ancient writing can be paraphrased as follows: it is impossible to realise the wonder of the future which the planetary logos will unfold before those who have unfolded the second divine aspect, love, and who are therefore full members of the hierarchy, the centre where the energ

ry that envelops and the light that naught can dim. seize on the cup and swiftly drain, delay not for the pain. the empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life. the listening pilgrim listen, o pilgrim, to the chanting of the word by the great deva lords. hush all earth vibration, still the restless strivings of lower mind, and with ear intent hark to the sounds that rise to the throne of the logos. only the pure in heart can hear, only the gentle can respond. the stormy sounds of all earth struggle, the shrill vibration of the watery sphere, the crashing note marking the place of thought, dims the sound and shuts out the tone. he who is silent, quiet and calm within, who sees all by means of light divine and is not led by li

he stormy sounds of all earth struggle, the shrill vibration of the watery sphere, the crashing note marking the place of thought, dims the sound and shuts out the tone. he who is silent, quiet and calm within, who sees all by means of light divine and is not led by light reflected within the threefold spheres, is he who will shortly hear. from out the environing ether will strike a note upon his ear unlike the tones that sound within the world terrestrial. listen, o pilgrim, for when that sound strikes in colourful vibration upon the inner sense, know that a point has been achieved marking a great transition. watch then, o pilgrim, for the coming of that hour. with purified endeavour mount nearer to that sound. know when its tone steals through the misty dawn, or in the mellow sunlight st

ALICE BAILEY THE LABOURS OF HERCULES

t is passed. you taught him how to meet it and in due time he profited. let him go forward on the way and learn the secret of success. chastened, yet full of questioning relief, hercules continued with his search and wandered far. the year, spent prone upon the altar, had taught him much. he went with greater wisdom on his way. suddenly, he halted in his steps. a cry of deep distress smote on his ear. some vultures circling o'er a distant rock caught his attention; then again the cry broke forth. should he proceed upon his way, or should he seek the one who seemed in- 36- the labours of hercules need and thus retard his steps? he pondered on the problem of delay; a year had now been lost; he felt the need for haste. again a cry broke forth and hercules, with rapid steps, sped to [58] his b

she said "artemis, fairest maid; the doe is mine and mine it must remain- 47- the labours of hercules too young until today, it now can be of use. the golden antlered hind is mine, not yours, and mine it shall remain" hercules, standing between the pillars of the gate, listened and heard the quarrel, and wondered much as the two maidens strove for possession of the doe. another voice fell on his ear, and with commanding accents said "the doe belongs to neither maid, o hercules, but to the god whose shrine you see on yonder distant mount. go rescue it and bear it to the safety of the shrine, and leave it there. a simple thing to do, o son of man, yet (and ponder well my words) being a son of god, you thus can seek and hold the doe. go forth" through the fourth gate sprang hercules, leaving

is heart was questioning [96 "what do i here" he said "what is the test and wherefore do i seek to pass this gate" and speaking thus he waited, listening for a voice "what do i here, o teacher of my life, armed, as you see, with the full panoply of war? what do i here "a call has sounded forth, o hercules, a call of deep distress. your outer ears have not responded to that call, and yet the inner ear knows well the need, for it hath heard a voice, aye, many voices, telling you of need and urging you to venture forth. the people of nemea seek your aid. they are in deep distress. word of your prowess has gone forth. they seek that you should kill the lion that devastates their land, taking its toll of men "is that the savage sound i hear" asked hercules "is it the roaring of a lion i hear, u

people of this ravaged land live silently behind locked doors. forth to their tasks they venture not, nor till their land, nor sow. from north to south, from east to west the lion prowls and prowling seizes all who cross his path. his shocking roar is heard throughout the night and all are trembling behind locked doors. what will you do, o hercules? what will you do" and hercules, with listening ear, responded to the need. upon the nearer side of the great gate which guarded firm the country of nemea, he dropped the panoply of war, retaining for his use the club, cut by his hands from a young and springing tree "what do you now, o son of man, who are likewise a son of god? where are your arms and where your strong defence "this fine array of arms but loads me down, retards my speed and hi

first of the steps towards spirituality is taken, the soul is called the son of mind, and virgo is ruled by mercury, carrying the energy of the mind. in this virgo lecture a.a.b. gave a most interesting sequence of prophetic references to the virgin as follows- 69- the labours of hercules "behold, i will bring forth my servant, the branch (zechariah 3:8. one symbol of virgo is the woman with the ear of corn, or the sheaf of wheat, or the branch of fruit in her arms. remember also the prophecy in isaiah upon which our new testament is based "and a virgin shall conceive and bring forth a son, and link up with that verse in ephesians when st. paul said that some day we shall attain unto the measure of the stature of the fullness of christ. i would remind you that christ laid the emphasis aga

APOCALYPSE MOSES

heat shalt thou be tired, by cold shalt thou be straitened: abundantly shalt thou busy thyself, but thou shalt not be rich; and thou shalt grow fat, but come to no end. 4 the beasts, over whom thou didst rule, shall rise up in rebellion against thee, for thou hast not kept my commandment" chapter 25. 1 and the lord turned to me and said "since thou hast hearkened to the serpent, and turned a deaf ear to my commandment, thou shalt be in throes of travail and intolerable agonies; 2 thou shalt bear children in much trembling and in one hour thou shalt come to the birth, and lose thy life, from thy sore trouble and anguish. 3 but thou shalt confess and say 'lord, lord, save me, and i will turn no more to the sin of the flesh' 4 and on this account, from thine own words i will judge thee, by re

the serpent (in great wrath) and said "since thou hast done this, and become a thankless vessel until thou hast deceived the innocent hearts, accursed art thou among all beasts. 2 thou shalt be deprived of the victual of which thou didst eat and shalt feed on dust all the days of thy life: on thy breast and thy belly shalt thou walk and be robbed of hands and feet. 3 there shall not be left thee ear nor wing, nor one limb of all that with which thou didst ensnare them in thy malice and causedst them to be cast out of paradise; 4 and i will put enmity between thee and his seed: he shall bruise thy head and thou shalt bruise his heel until the day of judgment" chapter 27. 1 thus he spake and bade the angels have us cast out of paradise: and as we were being driven out amid our loud lamentat

APOCRYPHON OF JOHN

hey received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the lips; amen, the teeth; ibikan, the molars; basiliademe, the tonsils; achcha, the uvula; adaban, the neck; chaaman, the vertebrae; dearcho, the throat; tebar, the right shoulder, the left shoulder; mniarcon, the right elbow, the left elbow; abitrion, the right underarm; evanthen, the left underarm; krys, the right hand; beluai, the

ARADIA GOSPEL OF THE WITCHES

e solmigliorate il destino mio!the conjuration of meal.i conjure thee, o meal!who art indeed our body, since without theewe could not live, thou who (at first as seed)before becoming flower went in the earth,where all deep secrets hide, and then when grounddidst dance like dust in the wind, and yet meanwhiledidst bear with thee in flitting, secrets strange!and yet erewhile, when thou were in the ear,even as a (golden) glittering grain, even thenthe fireflies came to cast on thee their light 4 and aid thy growth, because without their helpthou couldst not grow nor beautiful become;therefore thou dost belong unto the raceof witches or fairies, and becausethe fireflies do belong unto the sun *queen of the fireflies! hurry apace, 5 come to me now as if running a race,bridle the horse as you h

BASIL VALENTINE TWELVE KEYS

ned by the moving prayers of lady venus, who appeared in a crimson robe, intertissued with threads of green, and charmed all by the beauty of her countenance and the fragrance of the flowers which she bore in her hand. she interceded with vulcan, the judge, in the chaldee tongue, and reminded him that a woman was to effect the deliverance of the prisoner. but even to her pleading he turned a deaf ear. twelve keys of basil valentine 19 of 95 while they were still speaking the heaven was opened, and there came forth a mighty animal, with many thousands of young ones, which drove the warder before it, and opening its mouth wide, swallowed venus, its fair helper, at the same time exclaiming with a loud voice: i am born of woman, woman has propagated my seed, and therewith filled the earth her

BLAVATSKY H P ANTHROPOGENESIS

e more or less distorted echoes of the hindu tradition about that great cataclysm, which befell the fourth, really human, though gigantic, race, the one which preceded the aryan. yet, as just said, like all other legends, that of "the deluge has more than one meaning. it refers in theogony, to pre-cosmic transformations, to spiritual correlations- however absurd the term may sound to a scientific ear- and also to subsequent cosmogony; to the great flood of waters (matter) in chaos, awakened and fructified by those spirit-rays which were swamped by, and perished in, the mysterious differentiation- a pre-cosmic mystery, the prologue to the drama of being. anu, bel, and noah preceded adam kadmon, adam the red, and noah; just as brahma, vishnu, and siva preceded vaivasvata and the rest (see "i

symbol was the constellation of the dragon* its seven "stars" are the seven stars held in the hand of the "alpha and omega" in revelation. in its most terrestrial meaning, the term "dragon" was applied to the wise men. this portion of the religious symbolism of antiquity is very abstruse and mysterious, and may remain incomprehensible to the profane. in our modern day it so jars on the christian ear that it can hardly escape, all civilization notwithstanding, being regarded as a direct denunciation of the most cherished christian dogmas, the subject of which required, to do it justice, the pen and genius of milton, whose poetical fiction has now taken root in the church as a revealed dogma. did the allegory of the dragon and his supposed conqueror in[[footnote(s* as shown by h. lizeray in

the sun (tcheou, and beyond which were situated the lands of the immortal men (see de rougemont, ibid) do they not still believe that the remnants of those immortal men- who survived when the holy island had become black with sin and perished- have found refuge in the great desert of gobi, where they still reside invisible to all, and defended from approach by hosts of spirits "if one has to lend ear to traditions" writes the very unbelieving boulanger("regne des dieux" introduction "the latter place before the reign of kings, that of the heroes and demi-gods; and still earlier and beyond they place the marvellous reign of the gods and all the fables of the golden age. one feels surprised that annals so interesting should have been rejected by almost all our historians. and yet the ideas c

between in the constellations of leo and the hydra; while virgo is represented very differently in the two. in the circular zodiac, the virgin is nursing her child; but it seems that they had not had that idea when the pole was first within the plane of the ecliptic; for in this zodiac, as given by denon, we see three virgins between the lion and the scales, the last of which holds in her hand an ear of wheat. it is much to be lamented that there is in this zodiac a breach of the figure in the latter part of leo and the beginning of virgo which has taken away one decan out of each sign" nevertheless, the meaning is plain, as the three zodiacs belong to three different epochs: namely, to the last three family races of the fourth sub-race of the fifth root-race, each of which must have lived

tation of that date, that, even if fictitious, the epoch from which they had started to establish the beginning of their kaliyug was very real. that "epoch is the year 3102 before our era" he writes (see part iii, book i "hindu astronomy defended by an academician) the lunar eclipse arriving just a fortnight after the beginning of the black age- it took place in a point situated between the wheat ear of virgo and the star[[theta] of the same constellation. one of their most esoteric cycles is based upon certain conjunctions and respective positions of virgo and the pleiades (krittika. hence, as the egyptians brought their zodiac from southern india and lanka* the esoteric meaning was evidently identical. the three "virgins" or virgo in three different positions, meant, with both, the recor

BLAVATSKY H P COSMOGENESIS

ay, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meaning to the asiatic ear, except in its application to the one existence; nor is[[vol. 1, page] 36 the secret doctrine. the term sempiternity, the eternal only in futurity, anything better than a misnomer* such words do not and cannot exist in philosophical metaphysics, and were unknown till the advent of ecclesiastical christianity. the seven eternities meant are the seven periods, or a period answering in its durati

"unfathomable darkness" the "whirlwind" etc- it is also called the "it of the kalahansa, the kala-ham-sa" and even the "kali hamsa (black swan. here the m and the n are convertible, and[[vol. 1, page] 78 the secret doctrine. both sound like the nasal french an or am, or, again, en or em (ennui, embarras, etc) as in the hebrew bible, many a mysterious sacred name in sanscrit conveys to the profane ear no more than some ordinary, and often vulgar word, because it is concealed anagrammatically or otherwise. this word of hansa or esoterically "hamsa" is just such a case. hamsa is equal to a-ham-sa, three words meaning "i am he (in english, while divided in still another way it will read "so-ham "he (is) i- soham being equal to sah "he" and aham "i" or "i am he" in this alone is contained the u

are seven senses in man, as in nature, as there are seven states of consciousness, is corroborated in the same work, chapter vii, on pratyahara (the restraint and regulation of the senses, pranayama being that of the "vital winds" or breath. the brahmana speaks in it "of the institution of the seven sacrificial priests (hotris. he says "the nose and the eyes, and the tongue, and the skin and the ear as the fifth (or smell, sight, taste, touch and hearing, mind and understanding are the seven sacrificial priests separately stationed; and which "dwelling in a minute space (still) do not perceive each other" on this sensuous plane, none of them except mind. for mind says "the nose smells not without me, the eye does not take in colour, etc, etc. i am the eternal chief among all elements (i.e

ng itself from these (seven) causes of illusion that one acquires the knowledge (secret wisdom) of the qualities of objects of sense on their dual plane of manifestation- the visible and the invisible. thus it is said "state this wonderful mystery. hear the assignment of causes exhaustively. the nose, and the tongue, and the eye, and the[[vol. 1, page] 535 the seven physical senses. skin, and the ear as the fifth (organ of sense) mind and understanding* these seven (senses) should be understood to be the causes of (the knowledge of their) qualities. smell, and taste, and colour, sound, and touch as the fifth, the object of the mental operation, and the object of the understanding (the highest spiritual sense or perception, these seven are causes of action. he who smells, he who eats, he wh

respond to that epoch, we must add the 40m. through which the node has retrograded in the interval. this observation is, therefore, of the same date as that of the lunar eclipse; thus giving three observations, which are mutually confirmatory. 5th. it appears from the description of the hindu zodiac given by m. c. gentil, that on it the places of the stars named "the eye of taurus" and the "wheat-ear of virgo" can be determined for the commencement of the kali-yug. now, comparing these places with the actual positions, reduced by our precession of the equinoxes to the moment in question, we see that the point of origin of the hindu zodiac must lie between the fifth and sixth degree of libra. the brahmins, therefore, were right in placing it in the sixth degree of that sign, the more so sin

BLUE EQUINOX

ight have done a good many more astral journeys. this lack of confidence at first seems to hold back many students who could otherwise travel on the astral quite successfully..ed] may 21, 8:45 to 9:34 p.m.=49 mins. thumbs in ears; first 25 mins in dragon. then lying flat on back. cramp in left foot on change of position. after the loud sounds subsided, became concentrated on ringing sound in left ear. mind became calmer, and i heard the sound of a little silver bell, very clear and sweet, struck a number of times. this still in left ear. then heard sound of metallic throbbing (if i can use the term) very faintly in right ear. mind must have been well concentrated as time passed quickly. liber clxv 161 [sounds rather good..o.m] july 7. note. this afternoon, while reclining in an easy chair

out the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that the equinox 182 blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, th

it. the equinox 186 and the moment you desire to do so you have only to remember this.look at things from the point of view of the sun. love is the law, love under will. 187 the sevenfold sacrament in eddies of obsidian at my feet the river ran between me and the poppy-prankt isle, with tangled roots embanked, where seven sister poplars stood like the seven spirits of god. soft as silence in mine ear, the drone and rustle of the weir told in bass the treble tale of the embowered nightingale. higher, on the patient river, velvet lights without a quiver echoed through their hush d rimes the garden s glow beneath the limes. then the sombre village, crowned by the castellated ground where, in cerements of sable, one square tower and one great gable stood, the melancholy wraith of a false and f

them. according to precept he .copied masterwork, and proceeded to his own composition. he has taken himself with the seriousness of whittier and tupper and howells and mr. winston churchill. his reverence for the technique and toil of art is bostonian. when he is not either observing the law or laying it down, he is as ill at ease as a pedagogue in a bar-room. his american puritanism nibbles his ear all the time. his hatred of what he calls rhetoric, his mania for the .clear. and the .hard. his earnest belief that poetry must never be a .pastime. all derive from the american conscience; and so does his distaste for the puritan poet milton, whose extreme sensuality avenged its suppression magnificently unawares in the greater miltonic lines. but mr. pound.s puritanism is too distantly inhe

e different people that look into it. it only reflects one at a time. the brain is however more like a sensitive plate, and memory is the faculty of bringing up into consciousness any picture required. as this occurs in the normal man with his own experiences, so it occurs in the adept with all experiences (this is one more reason for his identifying himself with others) 13. and then to the inner ear will speak. the voice of the silence. and say. what follows must be regarded as the device of the poet, for of course the .voice of the silence. cannot be interpreted in words. what follows is only its utterance in respect of the path itself. 14. if thy soul smiles while bathing in the sunlight of thy life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside he

BOOK OF PLEASURE

becomes physical, let him imagine another's body, he has that sigil or its emergency. this, although not his original purpose, he will and exceedingly amiable*(2) laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief*(3*(3) it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceiv

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

an ivy (the common name of which is alehoof, this is a good remedy for rheumatism, indigestion and kidney complaints. lungwort for coughs and all chest affections. marigold this is another remedy that should be in every home. as an ointment it will cure many skin troubles; as a tincture it is far better than iodine to hasten the healing process. the flowers and leaves can be used in salads. mouse ear a good remedy for whooping cough. nettles (the well-known stinging nettles) used for purifying the blood. pilewort as its name suggests, for the treatment of piles. often used with witch hazel. its common name is lesser celandine, though it has no relation to the greater celandine. plantain a cooling herb. fresh leaves can be used as a relief from insect bites, if applied at once. used a lot w

the northern hemisphere. it is not the actual dried blood of a dragon, though many people believe it is! here are some other herbs, together with their local names, so that the next time you come across an old recipe calling for, say, the tongue of a horse and the eye of a cat, youll know what was really meant. lesson ten: herbalism/ 149 wiccan name adder's mouth adder's meat adder's tongue ass's ear bear's ear bear's foot beehive beggar's tick bird's eye bird's tongue black boy resin bloody fingers bull's eyes bull's foot calf's snout catgut cat's eye cat's foot cat's foot/paw cat's milk chicken toe common name stitch wort dogstooth violet comfrey auricula stinking hellbore snail plant cockhold false hellebore european ash foxglove marsh marigold coltsfoot toadflax hoary pea star scabious

foal's foot coltsfoot tussilago farfara frog's foot bulbous buttercup ranunculus bulbosus goat's beard vegetable oyster tragopogon porrofolius goat's foot ash weed aegopodium podograria hare's foot clover trifolium arvense hedgehogs medicago intertexta horse tail scouring rush equisetum hyemale horse tongue hart's tongue scolopendrium vulgare hound's tongue vanilla leaf liatris odoratissima jew's ear fungus on elder or elm peziza auricula lamb's tongue ribwort plantain plantago lancetolata lizard's tail breastweed saururus cernuus lizard's tongue sauroglossum mother's heart shepherd's purse capsella bursa pastoris mouse ear mouse blood wort hieracium pilosella mouse tail common stonecrop sedum acre negro head vegetable ivory phytelephas macrocarpa old man's beard fringe tree chionanthus vi

sedum acre negro head vegetable ivory phytelephas macrocarpa old man's beard fringe tree chionanthus virginica ox tongue bugloss anchusa officinallis rabbit's foot field clover trifolium arvense shepherd's heart shepherd's purse cabella bursa pastoris snake head balmony chelone glabra snake milk blooming spurge euphorbia corollata snake's tongue adder's tongue fern ophioglossum vulgatum squirrel ear white plantain goodyear repens stag horn club moss lycopodium clavatum stinking goose foot chenopodium foetidum swine snout dandelion taraxacumdensleonis toad toadflax linaria vulgaris unicorn's horn false unicorn helgonias dioica wolf's claw lycopodium lycopodium clavatum wolf's foot bugle weed lycopus virginicus wiccan name common name latin name below are listed some sources for herbs and h

ld and very decorative pictish script. both are presented here for the first time ever. as with other runes, the pictish ones are made up entirely of sraight lines. the way they are put together, however, requires some study. basically they are used we can go a step further with these runes. vowels are pronounced differently when put with an "r"(ar, er, ir, etc) or with another vowel and "r (air, ear, ere, our, etc. to indicate these, then, the symbol^ is used over the vowel. if this sounds complicated, bear with me. you will find that, with a little practice, it is really quite easy [a point to remember if you just can't get it no matter how hard you try, then just go ahead and spell out the words substituting rune for letter without regard for phonetics. but do give it a good try first

BUDGE E

ptre, and immediately in front is and under the front of the boat is. the prow and stern of the fourth boat terminate in heads of uraei, each of which is turned towards the p. 27 deity who is kneeling in the middle of the boat. in the centre kneels a woman without arms, and before and behind her stands a man, who is likewise without arms. at each end of the boat grows a plant or, perhaps, a large ear of wheat, which indicates that the boat is that of the form of osiris as the god of vegetation, who is known by the name neper. the legend by the ear of corn in the front of the boat reads "the boat which conveyeth neper" and that by the ear in the stern "collector of herbs and plants" the deity in the boat, or the boat itself perhaps, is called hept-mena-f-tua-uaa-f. this boat is the boat of

per register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of whom has two ears of corn stuck in his hair; these are called besua, neper, and tepu (or, pan. 5-7. three gods, each holding an ear of wheat in click to view second hour. lower register. gods nos. 1-8. his left hand; their names are hetch-a, ab, and nepen. 8. a god, holding a knife in his left hand, called ar-ast-neter. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head of a man, and is called akhabit; and t

CASE PAUL F THE BOOK OF TOKENS

tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 29 daleth 39 heh 49 vav 63 zain 73 cheth 81 teth 89 yod 97 kaph 105 lamed 113 mem 119 nun 127 samekh 137 ayin 145 peh 153 tzaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-b

that because thou hast this day heard or read these words, thou art henceforth consciously united to me. to-day thou mayest reject me. to-day thou mayest receive these words with scorn. yet it shall be that my voice shall go with thee henceforth forever. when thou sleepest it shall instruct thee, and even when thou art busiest with the affairs of daily life, it shall ring suddenly in thine inner ear. t h e book o f t o k e n s 10 forever art thou bound to me, and in a day, or a month, or a year, or a lifetime, or a hundred lifetimes, thou shalt know this, even as i know it; and when thou hast reached this goal, what shall be a day, or a month, or a year, or a lifetime, or a hundred lifetimes? time ceaseth for those who come to me. the quest will be forgotten when thou hast reached the goa

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

itable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from the hebrew esob, hyssop is mentioned many times in the bible for its ability to cleanse the body of illness. it relieves coughs, bronchitis, painful throats and viruses, tension and stress-related conditions, burns, and ear pains and problems, especially in children. it is primarily a herb of purification and will help to banish sad thoughts, despair and doubts, and leave a positive approach. hyssop removes negativity from the home and from objects that have unwelcoming or sorrowful vibrations. ruled by jupiter. juniper juniper is a natural antiseptic. it relieves digestive and gastrointestinal inflammations, art

ite, lapis lazuli, sapphire, blue lace agate and turquoise. purple purple is for inner vision, psychic awareness and spirituality, the colour of the evolving soul. purple is cleansing and uplifting, counteracting doubts and negativity. within the range of purples, specific shades are good for certain areas of the body, though in practice they are usually interchangeable. indigo helps to ease eye, ear, nose and skin problems and migraines, and soothes the nervous system. it aids healing of deep tissue and bones and is a natural sedative. lavender increases the power of all herbs, oils and flower and tree essences used in healing. violet is effective for treating allergies, asthma, sleep disorders and stress-related illnesses. purple crystals include amethyst, sugilite, sodalite, peacock's e

nces used in healing. violet is effective for treating allergies, asthma, sleep disorders and stress-related illnesses. purple crystals include amethyst, sugilite, sodalite, peacock's eye (bornite) and purple kunzite. rose rose (or pink) is for unconditional love, reconciliation and gentleness and for soothing loss. rose is the gentle healer, promoting restful sleep, pleasant dreams and optimism. ear, eye and gland problems, head pains and psychosomatic illnesses fall under its auspices, as do disorders relating to children and babies, especially fretfulness and hyperactivity. rose crystals include pink kunzite, rose quartz, tourmaline and coral. magenta magenta is for spirituality expressed in the everyday world, for originality of vision and for a path of service to others. magenta is go

d pour the wine, ale or juice into a pottery jug* light first a large, orange candle on a very large, fireproof tray and place it so that light falls on the food and drink* burn gentle chamomile, cedarwood or rosewood oil or incense, saying: spirit of the corn, i thank you for your bounty for giving your life for the life of the land and the people. i offer in return my crafts and skills* take an ear of grain, straw, or a dried grass and pass it through the oil vapour or incense smoke and then begin to weave a knot, saying: i offer [make a pledge, however small, of some way you can use your abilities for the good of the family/workplace/community or any project dear to your heart* now take a second grass and pass it through the candle flame, then weave it into the first, forming a second k

ilar to the creed in other religions. it is spoken usually in the first person and is sometimes believed to be the words of the goddess channelled through the speaker. ch'i: the invisible life force, the flow of positive energy through everything, promoting growth, health and vitality. clairaudience: a natural psychic ability to hear sounds beyond the range of the physical sounds and the physical ear, sometimes from other dimensions. mediums often communicate with spirits by hearing their voices and so can convey messages to relatives or friends in whom the ability is not so developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a cir

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

d persuade us of palpably lying dreams. now there sat by me a very fine quiet man, who often discoursed of excellent matters. at length he said, behold my brother, if anyone should now come who were willing to instruct these blockish people in the right way, would he be heard? no, verily, i replied. the world, he said, is now resolved (whatever comes of it) to be cheated, and cannot abide to give ear to those who intend its good. do you see that same cocks-comb, with what whimsical figures and foolish conceits he allures others to him. there one makes mouths at the people with unheard-of mysterious words. yet believe me in this, the time is now coming when those shameful vizards shall be plucked off, and all the world shall page 17 know what vagabond impostors were concealed behind them. t

o difficulty of it, and everyone sent plentifully to his acquaintances by the waiters, although they saw none of them; and because they did not know where it came from, i myself wished to carry something to one of them. but as soon as i had risen, one of the waiters was at my elbow, saying he desired me to take friendly warning, for if one of the pages had seen it, it would have come to he king s ear, who would certainly have taken it amiss of me; but since none had observed it but himself, he did not intend to betray me, but that i ought for the time to come to have better regard for the dignity of the order. with which words the servant really astonished me so much that for a long time afterwards i scarcely moved in my seat, yet i returned him thanks for his faithful warning, as well as

t at present i must contain myself, and first learn to know the world better. in every book stands its author painted; of which (as i understood) many were to be burnt, so that even their memory might be blotted out from amongst the righteous. page 36 now having taken a full view of this, and having scarcely gone forth, another page came running to us, and having whispered something in our page s ear, he delivered up the keys to him, who immediately carried them up the winding stairs. but our page was very much out of countenance, and we having set hard upon him with entreaties, he declared to us that the king s majesty would by no means permit that either of the two, namely the library and sepulchres, should be seen by any man, and therefore he besought us as we cared for his life, to rev

COLLIER IRENE CHINESE MYTHOLOGY

home, he showed off his new clothes. he preened this way and that, and twirled around and around in front of the admiring monkeys. then monkey pulled out his iron staff. first he changed it into a long bridge that arched over the widest river; then he transformed it into a tall tower that touched the clouds. finally, he shrank the iron staff into a tiny embroidery needle and tucked it behind his ear, grinning at his astonished subjects. with his fine clothes and new weapon, monkey proclaimed himself the equal of any god in heaven. monkey gets a job in heaven soon the gods in heaven became irritated with monkey s behavior and decided to capture the insolent character. the gods convinced two demons from the underworld to tie up monkey and take him before the ten judges of the dead. monkey m

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nd our firm resolve to adhere to. the old goddess of democracy routine."24 the manipulation around roosevelt was coordinated by bernard baruch and that front for the global elite, the council on foreign relations (cfr. baruch was chairman of the war industries board during world war i and was among the 'advisors' who negotiated the german reparations at versailles. he was the voice in roosevelt's ear, as he had been for many presidents. the council on foreign relations devised the plan to antagonise japan to such a degree that they would attack the united states. at the forefront of this was roosevelt's secretary of war, henry stimson, a founder of the cfr. in his diary he wrote "we face the delicate question of diplomatic fencing to be done so as to be sure japan is put into the wrong and

family say that father kennedy begged giancana to support his son in the election and agreed a deal. when giancana said he was not convinced that kennedy could offer him anything for his help, father kennedy is said to have replied "i can. and i will. you help me now, sam, and i'll see to it that chicago- that you- can sit in the goddamned oval office if you want. that you'll have the president's ear. but i just need time..my son, the president of the united states, will owe you his father's life. he won't refuse you ever. you have my word" 11 jfk, meanwhile, was making his own deals with the mobsters. fbi phone taps and documents reveal that john "jack" kennedy had "direct contact" with meyer lansky during the 1960 presidential campaign.12 so here we had a situation in which the kennedys'

to reflect and form any opinions of their own, people will begin to talk in the same tone as we, because we alone shall be offering them new directions of thought..of course through such persons as will not be suspected of solidarity with us" protocol 13 we think of hypnotism only in terms of a single person lying down on a couch and listening to the words of a hypnotist speaking softly into the ear. or we may think of the stage hypnotist who has a group of people doing silly things in front of a guffawing audience. some even demand that this should be banned because it is dangerous. these are obvious forms of hypnosis. but we don't realise that we are subtly being hypnotised and encouraged to do and think silly things every day of our lives. instead of lying on the couch listening to the

dly. in 1962 and 1966, doctor hal c. becker patented subliminal devices which increased the potential of such technology. he psychological fascism 367 operated a successful weight reduction clinic in new orleans using subliminal messages directed at the subconscious and his anti-theft programme was operated in department stores in canada and the united states. messages which were inaudible to the ear were broadcast across the stores, saying "don't steal. thefts from the stores were reduced. in 1986, a more advanced security system emerged which broadcast its messages under piped music. a computer ensured that the sound of the message went up and down with the loudness of the music. these subliminal messages have been shown to work. so what else are they being used for? some years ago there

DAVID ICKE CHILDREN OF THE MATRIX

ter, and this is a fraction of what exists even after thousands of years of suppression, supports waddell's conclusion that menes, manis, manj, the son of sargon, ruler of the sumerian empire, and also known as king minos to the greeks, actually died in ireland" this story sums up how 64 children of the matrix ludicrous official history can be and how one mis-translation can make a complete pig's ear of what really happened. according to the accepted story, menes died after a reign of some 60 years when he was killed by a "kheb beast" that came from the waters of the nile. this "kheb beast" has been translated as hippopotamus. but, as waddell points out, the word "kheb" in egyptian also means wasp or hornet.42 pictographs relaying this story portray an insect that looks remarkably like a w

DAVID ICKE THE BIGGEST SECRET

ty and islam allbase their beliefs on these same stories written by the levites after their stay inbabylon. we are looking at a point in history which was to define and control the worldfrom then until now. the knowledge the levites stole from egypt and expanded as aresult of their stay in babylon, became known as the cabala (kabala, qaballa, whichcomes from the hebrew root, qbl, meaning mouth to ear. this is the method used tocommunicate the most secret information to initiates. the cabala is the esoteric streamof what is called judaism, which in fact is a front for the babylonian brotherhood, as isthe v atican. the cabala is the secret knowledge hidden in codes within the oldtestament and other texts. judaism is the literal interpretation of it. this is a techniqueyou can see in all the

ims and he carved apentagram on the thigh of an elderly woman.the number of murders world-wide involving satanic ritual is simply fantastic. whilei was writing this book i heard from another researcher of the ritual murder of alfredkunz, a rebel roman catholic priest who performed exorcisms. he was found inmarch1998 in his rectory at madison, wisconsin, hanging upside down with his throatcut from ear to ear. his head had then been cut off and his blood taken away. such werethe circumstances in the case that the fbi was called in to investigate. the assassinationsof president kennedy and princess diana were full of satanic ritual, also, as i shalloutline later. i hear the same themes of satanic ritual, abuse and sacrifice in everycountry i visit and even on the isle of wight, the small isla

ar was spinning in the road. i stopped. therewere no other cars or bikes around at all and i could see all the way through the tunnel.the roof of the mercedes was totally smashed in. the right hand rear door was partly openand i looked in and saw a woman. she seemed to have been thrown forward from theback seat and had her head between the front seats.51petel said blood was flowing from her right ear and as he brushed her hair from herface and placed her head on the arm rest, he realised it was princess diana. hereyelashes were fluttering, but she had not opened her eyes at this stage, he said. petelestimates he was at the scene for about a minute before climbing back on his bike toring the police. he told them that diana had been in an accident, but they laughed andtold him to stop wastin

DAVIDSON DAN SHAPE POWER

phi is the phenomena of phylotaxis which is the tendency in nature to grow in spiral patterns.1 there are special spiral patterns that are related to phi mathematically. for example, plants and trees tend to have branches and leaf growth which are natural spirals. the wellknown chambered nautilus shell grows in a phi spiral. my first book2 relates some research done on understanding how the human ear hears and the mechanisms involved. the inner ear has a spiral shaped chamber, the cochlea. the cochlea is lined with tiny hairs. research by fletcher3 at bell laboratory showed that the chamber acted as a resonance tube and equal distances along the spiral were harmonically related (see figure 5.3.2-1. if we relate this to the phenomena of phylotaxis it may well be that the tree or plant is a

uld resonate along the length of the plant and its limbs in a natural phi spiral. 5.3.3 perfect right triangles perfect right triangles are right triangles with sides of whole numbers such as 3/4/5, 5/12/13 and 7/24/25. again we find that the great pyramid contains one of these perfect right triangles, the 3/4/5 triangle, contained within the "king's chamber" of the pyramid. figure 5.3.2-1. inner ear vortex resonances 5.4 shape power and sacred geometry a prominent shape power geometric shape, the pyramid, was constructed with various "sacred geometry" and "sacred math" fundamentals. one could ask then "are these various mathematical patterns and numbers built into the pyramid because they are related to the shape power energy production or are they there as a testimony that advanced techn

DION FORTUNE MYSTICAL QABALA

be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. it is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition "by mouth to ear" 16. the organised temporal force of the church availed to drive all rivals from the field and destroy their traces. we little know what seeds of mystical tradition sprang up only to be cut down during the dark ages; but mysticism is inherent in the human race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscover

point of view from which i approach the holy qabalah in these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the holy qabalah, the mystic system of israel, which forms its basis. but where may we look more aptly for our occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the

ersonalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incarnation when the incarnating unit dissolves into dust and ether. 30. it is this second triad which forms the oversoul, the higher self, the holy guardian angel, the first initiator. it is the voice of this higher self which is so often heard with the inner ear, and not the voice of discarnate entities, or of god himself, as is thought by those who have had no training in tradition. 31. overshadowed and directed by the second triad, the third triad builds up through the experience of incarnation, with malkuth as its physical vehicle. brain consciousness mystical qabala page 134 is of malkuth, and as long as we are imprisoned in malkuth, that is all w

ed the way opens for the higher psychism, the true seership, which is characteristic of the consciousness of tiphareth. 32. our first experience of the higher psychism, therefore, is usually in terms of the lower psychism to commence with; for we have only just risen clear of malkuth, and are looking up at the sun of tiphareth from the moon-sphere of yesod. therefore we hear voices with the inner ear and see visions with the inner eye, but they differ from ordinary psychic consciousness because they are not the direct representations of astral forms, but symbolic presentations of spiritual things in terms of astral consciousness. this is a normal function of the subconscious mind, and it is very important that it should be thoroughly understood, for misconceptions on this point give rise t

rd has for us that it becomes a word of power. the name of his victim is a word of power to a murderer; and such is its recognised potency that in some countries an instrument to register the changes of blood-pressure is attached to the arm of a suspect while he is being questioned by the police, and the name of the dead man, and other words connected with the crime, are suddenly whispered in his ear, and if these are "words of power" for him, the instrument registers it beyond all question. 71. it is popularly believed that names of power exercise direct influence over spirits, angels, demons and such-like, but this is not so. the name of power exercises its influence upon the magician, and by exalting and directing consciousness enables him to get into touch with the chosen type of spiri

DION FORTUNE PSYCHIC SELF DEFENSE

she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken into the confidence of the mutual friend who was concerned for her welfare, and lent a ready ear to the suggestion that some psychic influence might be at the bottom of the trouble, for this explanation coincided with her own intuitions in the matter, intuitions she had not dared to divulge for fear of ridicule. when asked if she could identify anyone in the circle of her husband's acquaintances who might prove to be the younger witch, she replied immediately that she could with out any d

ration in a military prison, and was placed in the care of his family as a mental case, and they put him in the charge of a male nurse. it was while the male nurse was off duty that the unfortunate young d. was misguidedly employed to sit with him. it also came out that the relations between d. and his cousin were of a vicious nature, and on one occasion he bit the boy on the neck, just under the ear, actually drawing blood. d. had always been under the impression that some "ghost" attacked him during his crises, but had not dared to say so for fear of being thought mad. what may have been the exact percentages of neurotic taint, vice, and psychic attack, it is difficult to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing

ring, or something habitually worn or handled. such an object is magnetically connected with its owner, and the sorcerer can work up the trail and thus enter the sphere of his victim and establish a rapport. he then proceeds as does any other practitioner of suggestion who has succeeded in getting his victim into the first stages of hypnosis. by means of the magnetic link he has gamed the psychic ear of his victim, who will hear his suggestions subconsciously. it now remains to be seen whether the thought-seeds thus planted will strike root or be cast out from the mind. in any case the victim is rendered disturbed and uneasy. if a magnetic link cannot be obtained, the practitioner of black magic has to fall back upon other devices. one of the most common is that of substitution. something

e last thing one wants in the case of a psychic attack. if a sleeping-draught is considered essential, for it is impossible to go without sleep indefinitely, the person who is watching beside the sleeper should observe carefully any signs that the sleep is being disturbed by dreams, and if he observes muttering or twitching, should immediately perform the necessary banishings and whisper into the ear of the sleeper soothing and reassuring suggestions such as coue recommends should be done in the case of young children. one of the most distressing features of a psychic attack is that the victim fears to sleep because he feels that in sleep he is defenceless. those who have read kipling's terrible story "the end of the passage" may remember that the victim of the occult attack therein descri

within their range of vision. therefore let us ensure that nothing save what is pleasant shall come near them. we may not be able entirely to keep him off the astral, but at least we can ensure that his wanderings shall be in a safe and pleasant part of the astral. people do not realise the extent to which the wanderings of delirium can be directed and controlled by suggestions whispered into the ear of the sick person. we can companion the sick man in his astral wanderings and make our voice heard among his visions, by our knowledge driving away the evil presences that threaten him and guiding his dreams into the way of peace. at the commencement of our diagnosis we must distinguish between three broad classes of psychic disturbance: those which are a by-product of physical disease, those

DONALDTYSON DEMON

orts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the demon itself. in effect, once a person has acquiesced to the temptations whispered into his ear by an invisible demon that haunts his steps as he goes about his ordinary life, the demon is given a blank check by god to use that person to commit the most atrocious acts the demon can imagine. not all of those possessed by demons commit mass murder and kill themselves. more often they continue to live in spiritual torment and self-loathing, periodically committing little acts of spite and m

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s[2] which took place at the door of the tomb in an egyptian funeral are of considerable interest. the priest called kher-heb, holding the sem priest by the arm, gives directions for the slaughter of "a bull of the south" the slaughterer, standing on the bull, cuts off a fore-leg (fig. 3) and takes out the heart. a woman, called the tcherauur, who personifies isis, then whispers in the deceased's ear "behold, thy lips are set in order for thee, so that thy mouth may be opened" next, an antelope[3] and a duck[4 [1. dev ria and pierret, papyrus fun raire de neb-set, plate 3. 2. the following description of them is based upon the chapters on this subject in d michen, der grabpalast des patuamenap, abth. ii i, plates x ff, pp. 3 ff. 3# ari. 4# smennu] p. 266 are brought by order of the kher-he

14 [8/10/2001 11:27:39 am] sacred texts egypt index previous next plates xi. and xii. vignette i: ani and his wife thuthu approaching the first arit,[3] the cornice of which is ornamented with# i.e, emblems of power, life, and stability. at the entrance sit three gods, the first having the head of a hare, the second the head of a serpent, and the third the head of a crocodile. the first holds an ear of corn, and each of the others a knife. text [chapter cxlvii (i) the first arit. the name of the doorkeeper is sekhet-hra-asht-aru[3; the name of the (2) watcher is meti-heh)[4; the name of the herald is ha-kheru.[5 [words to be spoken when osiris cometh to the first arit in amenta.[6] saith (3) ani, triumphant, when he cometh to the first arit "i am the mighty one who createth his own light

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

his urerit) crown. i have done his business in abtu, i have opened the way in re-stau, i have (8) eased the pain which was in osiris. i have made straight his standing place, and i have made [his] path.[5] he shineth in re-stau" vignette iv: the fourth arit, guarded by three gods; the first with the head of a man, the second the head of a hawk, and the third the head of a lion. the first holds an ear of corn and each of the others a knife. text (1) the fourth arit. the name of the (2) doorkeeper is khesef-hra-asht (3) kheru;[6] the name of the (4) watcher is seres-tepu;[7 (5) the name of the herald is (6) khesef-at.[8] saith osiris, the scribe ani, triumphant [when he cometh to this arit "i am the [mighty] bull, the (7) son of the ancestress of osiris. o grant ye that his father, the lord

apep for thee. i have poured water upon the wounds; i have made a path among you. i am the ancient one among the gods. i have[3] made the offering of osiris, who hath triumphed with victory, gathering his bones and bringing together all his limbs" vignette vi: the sixth arit, guarded by three gods; the first with the head of a jackal, and the second and third the head of a dog. the first holds an ear of corn, and each of the others a knife. text (i) the sixth arit (2) the name of the doorkeeper is atek-au-kehaq-kheru;[4] the name of the (4) watcher is an-hri (5) the name of the herald is ates-hra. saith osiris, the scribe ani [when he cometh to this arit "i have come (7) daily, i have come daily. i have made the way; i have passed along that which was created by anubis. i am the lord of th

ELLIS LOW TWELVE 1907

lace for that bit of the ridiculous that so persistently seems to enter into every affair of moment. as diaz was seized and drawn aboard the patriot soldiers were already coming up the gangway. the situation was critical, and a false move would have meant death to the young man. yankee wit, however, saved the day. seizing the wet :swimmer by his frowsy hair and giving him a heavy blow 'behind the ear, the purser threw him to the deck, and with an oath, pounced upon him and grabbed him by the throat "you drunken dog 1 you hound, i'll teach you to jump ship. i'll teach you to try to drown yourself" he cried. then, leaping to his feet, the purser gave orders to put the man into irons, and turning to the astonished soldiers, asked them what he could do for them. in broken english the leader ex

in george b. boynton was born in the city of new york in 1842, at 73 fifth avenue, just below fourteenth street. he received an excellent education, but when the war for the union broke out, he was seized with patriotic fervor and enlisted in a cavalry regiment belonging to his native state. he fought bravely throughout the war. at the battle of pittsburg landing his right cheek was cut open from ear to mouth by a sabre cut. he refused to stay in the hospital, but did valiant service with his regiment until the final surrender at appomattox, when he was honorably discharged with the hundreds of thousands of other union soldiers. the taste of war which young boynton thus gained has never left him. when he returned to his home he meant to do the same as most of his comrades did-settle down t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the hindu yoga system. in hatha yoga, the system of asanas, or physical positions, affect the vital energies in the body through muscular tension and relaxation. comparison may also be made with the theories of wilhelm reich and his concept of orgone energy. special developments of acupuncture include shiatsu and acupressure, a form of acupuncture without needles, and acupuncture charts locating ear and hand points. dr. lester sacks, a los angeles doctor, introduced a system of ear acupuncture in which a special gun fires a surgical staple into the ear near a particular acupuncture point, to help patients who want to lose weight or stop smoking, drinking, or taking drugs. whenever the patient feels his craving coming on, he wiggles the staple, and the craving apparently subsides. a simple

ks for better living, 1974. hashimoto, m. japanese acupuncture. new york: liveright publishing, 1968; london: thursons, 1966. mann, felix. acupuncture. new york: random house, 1963; london: w. heinemann medical books, 1962. matsumoto, teruo. acupuncture for physicians. springfield, ill: thomas, 1974. mcgarey, william. acupuncture and body energies. phoenix, ariz: gabriel press, 1974. nanking army ear acupuncture team. ear acupuncture: a chinese medical report. emmaus, pa: rodale press, 1974. nightingale, michael. the healing power of acupuncture. new york: javalin books, 1986. acuto-manzia unusual form of divination by pins practiced by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface

h has occurred was taboo, and was often burned or deserted. sometimes, even a whole village would be abandoned on account of a death. in most ancient accounts of apparitions, as well as those from more recent indigenous peoples, ghosts seldom manifest articulate human speech. they chirp like crickets, for instance, among the algonquin indians, and their voices are only intelligible to the trained ear of the shaman. the ghosts of the zulus and new zealander maoris speak to the magicians in thin, whistling tones. this idea of the semiarticulate nature of ghosts is not confined to anthropological treatises; in his play julius ceasar, william shakespeare spoke of the sheeted dead, who, did squeak and gibber in the streets of rome, and the gibbering ghost appeared in other connections. naturall

i produced, and slade readily repeated his performance with it. it was necessary to break the pencil down to a mere crumb, in order to insert it between the leaves of the slate. this done, the phenomenon at once recurred with this rather perplexing difference, that the slate, instead of being put half under the table, forced itself by a series of jerks on to my neck, and reposed quietly under my ear, in the eyes of everyone present. the scratching then commenced; i heard the t s crossed and the i s dotted by the moving pencil, and at the usual signal i opened the slate, and found an intelligible reply to the question put .the next manifestation was the levitation of one of the sitters in his chair about a clear foot from the ground, and the levitation of the table about two feet. i ought

s help in disorders of the liver; and what is still more surprising, if you touch the four corners of a house, garden or vineyard, with the balasius, it will preserve them from lightning, tempest, and worms. balcoin, marie a sorceress of the basque-speaking pays de labourd who attended an infernal sabbat in the reign of henry iv of france. the indictment against her alleged that she had eaten the ear of a little child at the sabbatic meeting. for her numerous sorceries she was condemned to be burned. balfour, arthur james (1st earl of balfour (1848.1930) british prime minister, classical scholar, and one of the most brilliant and eminent students of psychical research. in 1882, through his sister, the wife of henry sidgwick (first president of the society for psychical research, he became

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

en, that all was ready. the curtains were thrown open, and a materialised form stood fully revealed beside me. the lens of the camera was uncovered, the plate exposed, the magnesium light flashed. then the curtains fell together. i remember the feeling of relief and thinking: now i can give way. it is possible that i did faint. i do not know. but i was aroused by the sound of a voice saying in my ear: she is not here, she is gone. it was one of the family who spoke and the terror in the boy s voice roused me effectually. i wanted to reassure him, and asked for water, and wondered at the same time whose voice was it that made the request. it was like my own but seemed to come from the air or from another person. the water was brought and drunk, but though i felt refreshed the act seemed to

dy of the medium. for like a waterspout at sea.funnel-shaped or sand column such as i have seen in egypt.horizontal instead of vertical, the vital power of our medium appeared to absorb and draw in the spirit-form, but at my desire, so gradually that i was enabled quite leisurely thus closely to watch the process. for leaning against, and holding my friend with my left arm at his back and my left ear and cheek at his breast, his heart beating in an alarming way, i saw him receive back the lovely birth of the invisible spheres into his robust corporeal person. and as i gazed on the sweet face of the disintegrating spirit, within three or four inches of its features, i again marked the fair lineaments, eyes, hair and delicate complexion, and kissed the dainty hand as in process of absorption

esearch, 1962. smith, susy. confessions of a psychic. new york: macmillan; london: collier-macmillan, 1971. spraggett, allen, and william v. rauscher. arthur ford: the man who talked with the dead. new york: new american library, 1973. stemman, roy. medium rare: the psychic life of ena twigg. london: spiritualist association of great britain, 1971. stokes, doris, with linda dearsley. voices in my ear: the autobiography of a medium. london: futura, 1980. tietze, thomas r. margery. new york: harper& row, 1973. tubby, gertrude ogden. psychics and mediums. boston: marshall jones, 1935. turvey, vincent n. the beginnings of seership. london: stead publishing house, 1911. reprint, new hyde park, n.y: university books, 1969. wallis, e. w, and m. h. wallis. a guide to mediumship and spiritual unfol

n face or body, usually classed medically as a benign form of nevus. many superstitions exist about moles, and moleoscopy arose as a system of divination based on the position, character, and astrological connections of these markings. in folk belief, a mole on the throat was said to be a sign of good luck, but unlucky if located on the left side of the forehead near the hair. a mole on the chin, ear, or neck was said to indicate riches, but on the breast to signify poverty. the position of moles on the various parts of the body had various meanings: on the feet and hands of a woman.many children; on the right arm and shoulder of a man or woman. great lechery; on the ankles or feet.modesty in men and courage in women; on or about the knees.riches and virtue; on a woman s left knee.many chi

zation. instances to demonstrate the claimed phenomenon are abundant. a small table disappeared from underneath a larger one in zollner s seance with slade. they searched the room without result. five minutes later it was discovered floating in the air, upside down. it dropped and struck zollner on the head. the vanishing and reappearance of a book was similarly observed. it struck zollner on the ear in its descent (j. c. f. zollner, transcendental physics, 1882. the records of stainton moses dated november 27, 1892, read: as dr. s. and i were pacing up and down the room a whole shower of grimauve lozenges (the remainder of the packet out of which the cross had been made on friday last) was violently thrown on to my head, whence they spread over the floor round about where we were standing

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ittle gray humanoids that would come to dominate abduction reports but also experiences that began in childhood and recurred 2 abductions by ufos throughout abductees lifetimes. some bore scars, the causes of which were mysterious until hypnosis revealed them to have been the result of alien medical procedures. a number claimed that their abductors had placed implants, usually through the nose or ear, inside their bodies. hopkins and his colleagues took their cases to mental health professionals, whose tests of abductees suggested that they were psychologically normal. in his much-read book missing time (1981) hopkins argued for a literal interpretation of abduction stories. in other words, he held that extraterrestrials were literally taking human beings and doing things to them without t

smell of burning human flesh rose up in brodie s nostrils. he never saw his friend again. a third figure, holding what looked like earphones, approached brodie and then walked past him. he felt something being placed just beneath his ears just before he lost consciousness. at this point in his narrative, robinson said, steve showed me why he wore his hair long at the back of his head. behind each ear at the base of the parietal bones of his skull were bare, seared, scarred patches of skin upon which no hair could grow. both of these areas behind the ears were a little smaller than the size of a silver dollar and were perfectly circular. steve said they were the marks of a dero slave! in the ordeal that followed, brodie was only intermittently conscious. on three or four occasions, he awoke

ft lodi at six o clock in the morning and were quietly moving along when their horse abruptly snorted in terror and stopped in its tracks. three strange beings. nearly or quite seven feet high and very slender, of more or less human appearance, strange beauty, and nudity, stood in front of them on the road. when shaw approached them and asked where they came from, they gave a response that to his ear sounded like warbling. speaking to each other, their voices gave off a monotonous chant. they had small hands, delicate-looking and without fingernails, and long, narrow feet. when he briefly touched one, shaw had the impression that the being weighed no more than an ounce. he wrote, they. were covered with a natural growth. as soft as silk to the touch, and their skin was like velvet. their f

le of light beneath the ufo, townsend observed three objects or entities that looked like beer cans on tripod legs and with three matchstick arms. even though they had no eyes, he was certain that they were staring at him. when he stepped out of his car, they came toward him. after what seemed an eternity, they scooted under the ship and disappeared into the light circle. the ufo shot off with an ear-splitting roar. his outlandish story notwithstanding, lawenforcement officers and civilian investigators believed that townsend, a devoutly religious man, was not perpetrating a hoax. see also: close encounters of the third kind further reading jansen, clare john, 1966. little tin men in minnesota. fate 19, 2 (february: 36 40. tree-stump aliens one of the most bizarre close encounters of the t

FAUST

you don t add a single stroke, no beastliness and not one silly joke. frosch [pours a glass of wine over brander s head. there you have both! brander you twofold beast! frosch that s what you asked me for, at least! siebel if any quarrel, throw em out! come, sing with all your lungs, boys, swill and shout! up! holla! ho! altmayer my god! i m done for! here! some cotton wool! the fellow bursts my ear. siebel when vaulted ceilings echo back our song, then first we feel the bass is deep and strong. frosch quite right! then out with him who takes a thing amiss! ah! tara lara da! altmayer ah! tara lara da! frosch the throats are tuned for this! he sings. dear holy roman empire! say, how does it stick together? brander a nasty song! shame! a political song! a wretched song! thank god each morni

give her a kobold for her lovesick yearning! at some cross-road let him go woo her. let some old buck, from blocksberg homeward turning, still on the gallop, bleat good evening! to her. a gallant fellow of real flesh and blood is for that wench a deal too good. i ll hear no greetings to that lass but such as smash her window-glass. brander [pounding on the table. give heed give heed! lend me your ear! you, sirs, confess that i know what is what. some lovesick folk are sitting here, and so in honour due their present lot i must contribute to their night s good cheer. give heed! a brand-new song twill be! and sing the chorus lustily! he sings. there once in a cellar lived a rat, had a paunch could scarce be smoother, for it lived on butter and on fat, a mate for doctor luther. but soon the c

y creature, you! margaret alas, these jewels i can never wear at church or on the street, i d never dare! martha come often over here to me and here put on the jewels secretly. stroll up and down before the mirror for a season; we ll have our own sweet joy of it. and then there ll be a feast-day or some other reason when one lets people see them, bit by bit. a chain at first, a pearl then in your ear; your mother scarce will see it, we ll coin some fib or other. margaret but both the caskets! who could bring them both? some wrong is in this thing! someone knocks. good heaven! my mother- can that have been? martha [peeping through the curtain. it s some strange gentleman! come in! mephistopheles enters. mephistopheles i m very bold to walk in right away; the pardon of the ladies i must pray

nt my darling girl? mephistopheles i saw among them some such thing, a kind of necklace made of pearl. faust so it is well! i do not find it pleasant to go to her without a present. mephistopheles it should not really trouble you to have some pleasure gratis too. now since the sky glows with a starry throng, a very masterpiece you ll hear. i ll sing to her a moral song, more surely to beguile her ear. he sings to his guitar. what dost before thy lover s door, katrin, before the world with light is laden? let, let it be! he lets in thee as maid, but he will let thee out no maiden. maids, heed aright! is it done quite? ah, then good-night! poor things, he will not linger! for your own sake, no robber take, when love he d make, save with the ring on finger! valentine [steps forth. whom lure y

fear with pain; hours, they count, and years, they measure, and the weaver takes the skein. herald. those coming now, ye d never recognize them, however learned ye were in ancient letters. to look at them- the world s worst ill-abettorsye d call them welcome guests and prize them. they are the furies, no one will believe us. fair are they, well-made, friendly, young moreover; but if ye lend them ear, ye will discover how serpentlike such doves can wound and grieve us. malicious are they- true- and with effront ry, but now when each fool boasts his reputation, they too ask not angelic exaltation; they know they are the pests of town and country. the furies. alecto. what boots it? for to trust us ye ll not stickle, for each is young and fair, a coaxing kitten. if one among you by a girl is

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

as vibrational signatures. two stones (letters) build two houses, three stones build six houses, four stones build twenty-four houses, five stones build one hundred and 54' 8: h" 2: 2 2:e 8% twenty-five houses, six stones build seven hundred and twenty houses, seven stones build five thousand and forty houses. from here go out (i.e. extrapolate) and think what the mouth is unable to speak and the ear is unable to hear. 24 the world of yetzirah is commonly known as the astral world. it is rooted in the supernal sefirah understanding/north and correlates with the letter vav v in the name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are latent and undifferentiated in sefirah understanding/north. beings in yetzirah have both name and f

FLY THE LIGHT

and disharmonies move in layers over industrial and ebm stylized songs, with an element darkness and chaos intensely behind the surface- like a tv screen flashing images which can only be hinted at binaural beats and phi frequencies used in the musick of p 75 are programmed around numerical significance or points of cabalistic idea, this is done by two tones being at different frequencies in each ear, causing then by the difference of the number between tones, the brainwave itself. this process can be very intense, and combined with lyric and musical approach, can be a deprogramming and luciferian tool of self-awakening. psychonaut 75 encourage individuals to look at fly the light as like a grimoire itself, a book of sonic black magick, and to view it as the serpent which speaks to you, of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ne, quenching the light which rendered the souls of our fathers in antique times divine and heroic whilst confirming and approving the pitch dark ignorance of fools and sophists. therefore during all this long while oppressed human reason, bewailing from time to time in her lucid intervals her base condition and turning herself to that divine prophetic mind whose voice murmurs always in her inner ear, cried out in words like these: mistresse, who shall for me to heau'n vp fly, to bring again from thence my wandring w i t" behold now, standing before you, the man who has pierced the air and penetrated the sky, wended his way amongst the stars and overpassed the margins of the world, who has broken down those imaginary divisions between spheres the first, the eighth, the ninth, the tenth or

ains, trees, springs, rivers, hills, in order to fill the canvas and bring his art in conformity with nature. here he will display to you a royal palace, there a wood, there a strip of sky, on that side the half disc of the rising sun, and from time to time a bird, a boar, a stag, an ass, a horse, of which animals it suffices to show the head only, or a horn, or part of their hind quarters, or an ear, with, perhaps, a complete description of one of them; and each one has its own distinctive look and attitude, so that he who examines the picture again and again with judgment, can, as they say, tell himself the whole story of what is represented to his own great satisfaction. in the same manner, you are to read and to visualise what i have to say.2 the elizabethan reader, unless he had trave

hat ambiguous. 382 giordano bruno and tommaso campanella that what campanella really aimed at in the beginning, and in the revolt, was the full "egyptian" reform of the brunian type, using the extremes of demonic magic. as walker has pointed out, in the early days in prison, campanella was using very dangerous forms of magic.1 in the quod reminiscentur he seems to be expressing repentance for his ear her dabblings in demonic magic.2 it is possible that in later years campanella consciously tried to avoid being connected with bruno's reputation. the only work, so far as i know, in which campanella actually mentions bruno by name is concerned with the subject of which bruno had made notorious use, namely copernican heliocentricity. in 1622 campanella published an apology for galileo in which

FRATER U D PRACTICAL SIGIL MAGIC

suk enated ven more, and you are free to add some vowels so that e end product does not become a tongue twister but can e easily vocalized: ternalization of mantrical sigils( gshort which are sometimes sigilized, as we shall see e) the sentence from d) is now rearranged, or ali e th b hawi emner kusad (completed mantra) for the use of mantrical sigils, you will need some linguistic agility and an ear for rhythm. the sigil mantras should sound euphonic (meaning gnice h) as well as gsomehow magical. h at the same time, they should be alienated enough so that you won ft be able to recognize the original sentence of desire. activating/in unlike word or pictorial sigils, sigil mantras are usually not activated/internalized spasmodically a nd intense h; instead, they are repeated rhythmically an

FREEMASON BLUEBOOK

hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. even the temple of solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. freemasonry, notwithstanding, still survives. the attentive ear receives the sound from the instructive tongue, and the mysteries of masonry are safely lodged in the repository of faithful breasts. tools and implements of architecturesymbols most expressivehave been selected by the fraternity to imprint on the memory wise and serious truths; and thus, through a succession of ages, are transmitted, unimpaired, the most excellent tenets of our institution. c

FULLER J F C SECRET WISDOM OF THE QABALAH

sons of the doctrine, and it would appear that many of their secrets were derived from egypt and later on from babylonia. we are told that moses was learned in all the wisdom of the egyptians2 and that in the first four books of the pentateuch he has esoterically laid down the principles of the secret doctrine. he initiated seventy elders into the mysteries,3 which they transmitted from mouth to ear. generally speaking, the initiates led an ascetic life in order to separate themselves from the ignorant and unwise, so that they might guard against divulging their doctrines. in these distant days the mysteries of nature, and what is now called physical science, formed part of the hidden cult. thus pythagoras, anaximander, nicetas, heraclides, aristarchus, seleneus, and ecphantus believed in

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

mother of the finns and esths, she who "undertakes the task of bringing forth the fruits" she is evidently the demeter of the greeks, the ceres of the romans, etc. she is also the goddess of wisdom, for she had "instructed the nations in the use of metals, in agriculture, and in the art of government" under this deity the "earth had teemed with fruits and flowers without the pains of culture. an ear of indian corn was as much as a single man could carry. the cotton, as it grew, took, of its own accord, the rich dies of human art. the air was filled with intoxicating perfumes and the sweet melody of birds. in short, these were the halcyon days, which find a place in the mythic systems of so many nations throughout the world. it was the golden age of anuhuac" we are given to understand that

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ewantofit,earlier in life, may be as that.leaves should fruits on a tree: on the other hand, 267the existenceofqualitieswhichfall to seem proofoftherightfaculty in a poet, may be a rarer fact i have noticed sympathizedwith.idosee in you very decided literary and no mastery of the mechanical partofverse-writing (there is hardly a shp the rhyme of umversewithtus'on the first page, and your musical 'ear' is very good indeed.whenone-afterforriling this opinionofyourproductions-goeson to considerthatthey have helped(according toyourownaccount) by scantyeducation-i i am wrongm them very remarkableindeed-mostassuredly they justify me in that !ou quiteequal to any situation in which a decided literary skill is required.now,if i fall to asmuch positive noveltyofthought or fancy as i suppose is dema

owning's praise may have been diplomatic and that therealmessageofthe letter was the injunction'don'ttryto publish yet. this advice waite ignored, and in the summerof1877 he published, at his own expense,anodetoastronomyandotherpoems,'a minute quarto pamphletofverse,writtenat diverstimes-onehundred copiesofa few pages only'(slt,p.56).hedidnotchoose to alter the rhyme that had jarred on browning's ear, andyet-tohis surprise.!the tiny editiongotsold, so i gained something in shillings rather than lost a cent by this initial venture'.amongthe purchasers was fr rawes,whoread the'odeto astronomy' to the assembled pupilsofst charles's college.whatthey madeofthis decidedly mediocre poem is notrecorded.encouraged by his success,waite continued topouroutverse,butthe major literary periodicals-both

than true; still in your heart make them asaferetreat, if you can do so.iat the judgment-seat.and this poem, unlikeasoul'scomedy,tells the true story:old friend, whate'er our early verse may tell, here is the mysteryofgabriel.hedescribes his first sightofgabrielandhis realization that his feelings must remain unspoken:butthe past is lost to waite for,oh,you are dead, andhehas goneaway!as in your ear then, plainly let me tellwhenfirst it was we look'd on gabriel, at mass orvespers,guarded, earnest, blythe, a white-robed, censer-bearing acolythe; only afaceamidst an incensecloud-silent within the chants which swell'd so loud.lovelyhe was, as human beautygoes-the lily's lustre, the faint blush of rose, met in hisface;his lips were chaste as fair and a dim nimbuswashisauburnhair, while hiseye

GILBERT THE MAGICAL MASON

or he who puts his hand to the plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their exi

t egyptians as the fount of origin for many masonic points; it refers also to the doctrines of pythagoras whose five pointed star i mention later on. among the masonic points which have been derived from the ancient mysteries, i notice the triple degrees of the system corresponding to the mysteries of serapis, isis, and osiris. now our second degree has feminine suggestions; note, shibboleth, the ear of corn, the water, for corn refers to the goddess ceres, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the

touch. in addition to these facts it has been found true by experiment that dreams may be apparently started, and may certainly be guided in certain directions by intentional interferences with the sleeper; this has been shown by subsequently awakening him, and hearing of what he has dreamt. this is true not only of sense impressions, but also of mental suggestions; by whispering in the sleeper's ear certain words familiar to him in the waking state, such as the name of an enemy, or the name of a town, or the description of a fight, it is possible to create in him a dream of the person or thing suggested; he may by actions show he dreams of it, and being awakened may describe his recent dream and so demonstrate that the cause has produced the related effect, and yet he will be quite ignora

god pan, or by evil demons, as were cramps and palpitation of the heart. a twitching of the right eye was a good omen; sneezing was very much noticed and commented on; the greek hearer exclaimed:'zethi-'may you live',or'zeusoson-'god save you.'itwas considered fortunate to sneeze between noon and night. to sneeze on the left hand was unlucky, but on the right hand was fortunate.theflushing of one ear is said to indicate that someone is discussing one's virtues or vices, while unexplained itching spots are deemed ominous of something or other according to the fancy of the observer. under the subject may be mentioned the notion, which still survives, that certain phrases and words are unlucky, that is they precede evil; for example a misfortune follows a spoken claim to be well or fortunate

GILBERT THE SORCERER AND HIS APPRENTICE

id that the old pipers would sometimes fall asleep on some fairy knoll, and in their dreams would hear strange music underground, and on waking would set the tune on the pipes.butno man could ever compose the fairy music. it was handed on frompiperto piper, and was at once recognizable by anyone who knew the celtic music.myoidfriend dr keith norman macdonald picked up many of these fairy tunes by ear, and scored them for the first time; some of the best known are included in his gesto collection. and most of them have legends connected with them. many of these were told to me over peat fires, when one or two pipers met and played against each other. thus it was that i heard the legend of crodh challein, colin's cattle, asome celtic memories105typical fairy story of the west. colin was betr

u calculations, about eight to nine millions of years ago- that is a calculation which one may leave to physical astronomers;but190thesorcerer and his apprenticein the meantime, the zodiacs which we have- the zodiac of dendera among others, and the hindu and burmese zodiacs- present many points yet unsolved. the three virgins-theone holding a child, another nursing a child, and thethirdholding an ear of com--might seem to indicate three separate stellar years. and these three separate positions of virgo appear in the zodiac of dendera.aliother problem is the esne lion, and the altered position of the lion's tail- probably pointingtoisomeparticular object, someparticularstar, probably indicating the position of the lion at.the time that was indicatedbythalzodiac. this again should be looked

GNOSTIC HANDBOOK

ric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and

ext, but a text distorted to fit the talmudic jewish tradition. accordingly, it mixes together accounts from a wide variety of sources and contexts with little thought to their integrity and original meaning. we can deduce that there are at least four old testament strands and these are in addition to the original israelite gnosis. this original gnosis was sustained by secrecy and taught mouth to ear (kabbalah) by a small pneumatic class, little of this tradition has been recorded in the biblical accounts. accordingly, the old testament is of extremely limited value. most of the terms, words and concepts used are based on the original israelite mystery language (hebrew) and hence some of the esotericism may be coaxed out of the text, but this is not simple and is extremely time consuming

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

udra (hand movement) and sound. while there is still a lot of research to do, we are at last starting to realise the potential of these languages and their relationship to the kabbalah and gnostic practise. the word rune comes from runa and means to whisper, in some sense this suggests the great respect shown for these languages by the original practitioners. to whisper and to speak from mouth to ear- each suggests the original oral nature of the alphabets and hence their close relationship to the kabbalistic mysteries. israel regardie in his introduction to enochian studies gives us some good advice about the its power and dangers, this warning can certainly be extended to apply equally to the use of all occult alphabets. enochian is a very powerful system and if carelessly used will brin

GOLDEN DAWN RITUALS U1

inct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messe

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ads of two crested condors, placed throat to throat (the crests constituting the ears and the upper part of the necks the tusks. the creatures thus formed still looked like elephants to me, perhaps because a characteristic visual trick the sculptors of tiahuanaco had employed again and again in their subtle and otherworldly art had been to use one thing to depict another. thus an apparently human ear on an apparently human face might turn out to be a bird s wing. likewise an ornate crown might be composed of alternate fishes and condors heads, an eyebrow a bird s neck and head, the toe of a slipper an animal s head, and so on. members of the elephant family formed out of condors heads, therefore, need not necessarily be optical illusions; on the contrary, such inventive composites would be

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

wer. these are the four secret holy names, the names of the four great kings, and so on. the repeating of these names out loud can have a def nite effect in exalting your consciousness. this is especially so when the names are vibrated. to'`vibrate' a narre, you must mentally proj ect the sound outward finto your magical universe as you speak each syllable aloud. you must be able to ppsychically'%ear" each syllable resound like "ten thousand thunders" throughout your magical universe. by physically speaking and mentally vibrating the names of power con64 currently, a psycho-raagnetic link is established between yourself and the object of the name. use the following 6-step procedure to vibrate the mames of power: step 1. stand with your arras outstretched.imagine your entice body as totally

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

o^inn with loki and hcenir rides to the chase (miiller's sagabibl. 1, 364; and a remarkable lay of the faroe isles (lyngbye pp. 500 seq) presents the same three, ouvin, honer and lokkji, not indeed as travelling, but as succouring gods, who when called upon immediately appear, and one after the other deliver a boy whom giant skrujmsli is pursuing, by hiding him, quite in fairy-tale fashion, in an ear of barley, a swan's feather, and a fish's eg. there were doubtless many more stories like this, such as the norwegian tale in asbiorn. no. 21, conf. p. 423. as bearing upon their subsequent transference, it must not be overlooked that in fornm. sog. 9, 56. 175 osinn on horseback calls one evening at a blacksmith's, and has his horse shod; his identity with hermes becomes quite startling in the

represents him, like charles the great (p. 435n, as irresistibly drawn, by a maffic rino, to a maiden, and after her death to a woodland district. he dwells in the forest of gurre, and there hunts night and day^ like hackelberg, he uttered the presumptuous wish' god may fceep his heaven, so long as i can luuit in gurre for evermore' so now he rides from burre to gurre every night; as soon as the ear can catch his' hoho' and the crack of his whip, the people slink aside under the trees. foremost in the train run coal-black hounds, with fiery red-hot tongues hanging out of their throats; then appears wolmar on a wliite horse, sometimes carrying his head under his left arm (conf. superst. i, 605. if he meets any men, especially old men, he gives them hounds to hold. he follows one particular

oot to clear the way, to burst the door. the folktales simply call it a beautiful wonderfloiver, which the favoured person finds and sticks in his hat: all at once entrance and exit stand open for him to the treasure of the mountain. if inside the cavern he has filled his pockets, and bewildered at the sight of the valuables, has laid aside his hat, a warning 972 teanslation. voice^ rings in liis ear as he departs 'forget not the best' but it is then too late^ the iron door shuts with a bang, hard upon his heel, in a twinkling all has disappeared, and the road is never to be found again. the same formula comes up regularly every time in the legends of the odenberg, of the weser mountains and the harzj and in many more (d. sag. nos. 9. 303. 314. bechst. 1, 146. 3, 16. 4, 210-1. dieffenbach'

mal sliape was often not made complete^ but merely indicated by some addition to a configuration mainly human, much as the greeks and romans represented their satyrs, fauns or pan, and to dionysus, acteeon or lo simply added horns. the devil then approximates to those wood-sprites, skrats and pilosi treated of in p. 478 seq; shaped like a man in the rest of his limbs, he is betrayed by his goat's ear, his horn, tail or horse's foot. a vdlant is thus described in tund. 51, 33'^er het vil der heyide^ an des libes ende einea vreislichen zagel (tail, der het manigen isnin nagel (iron nail, manigen haken chrumben, damit er die tumben cholt unde stichet' even in heathen times the gods and ghostly beings could imitate beasts in some parts of their body: the triglav of the slavs had three goat's-h

in heathen times the gods and ghostly beings could imitate beasts in some parts of their body: the triglav of the slavs had three goat's-heads, and a mixture of human with animal forms is extremely common in the indian mythology; in the greek and teutonic it is rare, and then but barely hinted at. huldra comes before us with a tail (p. 271, berhta with the goose-foot (p. 281, the nix with a slit ear, and the nixie with wet skirt (p. 491, the hero with a swan's wing (p. 428) like hermes with his winged feet, the water-wife with a snake's or fish's tail; even the giant has [only] a finger and toe above the common (p. 52 7n. the devil's horse-foot may suggest the semi-equine centaurs, as well as the on. nennir (p. 490. conversion into complete animal form might easily arise out of this; or i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

as he has taken alberich s tarnkappe from him. in calderon s darna duende the little goblin wears a large hat: era unfrayle tamanito, y tenia un cucurucho tamano. the swedish tomte i garden looks like a year-old child, but has an old knowing face under his red cap. he shews himself at midday (see chap. xxxvi, daemon meridianus) in summer and autumn, slow and panting he drags a single straw or an ear (p. 459; when the farmer laughed and asked, what s the odds whether you bring me that or nothing? he quitted the farm in dudgeon, and went to the next. from that time pros perity forsook the man who had despised him, and went over to his neighbour. the farmer who respected the busy tomte and cared for the tiniest straw, became rich, and cleanliness and order reigned in his household. many chri

myself (pp. 82-84) in watek. 583 speaking of a worship of nature by our ancestors, which, is indeed supported by early testimonies, but these are often perverted into an argument against the heathen having had any gods. the gods stood and fell from other causes. water the limpid, flowing, welling up or running dry; fire the illuminating, kindled or quenched; air unseen by the eye, but sensible to ear and touch; earth the nourishing, out of which everything grows, and into which all that has grown dis solves; these, to mankind from the earliest time, have appeared sacred and venerable; ceremonies, transactions and events in life first receive their solemn consecration from them. working as they do with never-resting activity and force on the whole of nature, the childlike man bestows on the

m. 8ab. 9a. 33a, the last passage positively contrasting him with the mild merciful gods (in svaso go? the invasion of surtr in company with the liberated loki must anyhow be understood as a hostile one (of giant s or devil s kin; his very name of the swart one points that way. the unuttered god may be likened to the ayvcoo-to? oeos (acts 17, 23, still more to the word that osinn whispered in the ear of his son baldr s corpse, as it ascended the funeral pile: a secret which is twice alluded to, in saem. 38a and hervarars. p. 487; so an etruscan nymph speaks the name of the highest god in the ear of a bull. 1 it has already been suggested (p. 815) that presentiments of a mightier god to come may have floated before 1 0. mailer s etr. 2, 83, with which must be conn, the medieval legend of si

give horns and take them away. but the wishingcloak becomes a wishing-cloth, which when spread brings up any dish one may desire: in danish and swedish songs such a cloth is woven of field wool (ageruld, d. vis. 1, 265. 300. akeridl, sv. vis. 2, 199, a sort of grass with a woolly flower (eriophorum polystachium; the same wishing-cloth occurs in norske ev. 1, 44. 274, it is pulled out of a mare s ear, p. 112. other wishingcloths have to be spun in silence, or the hemp for them must be picked, baked, braked, hatchelled, spun and woven all in one day. the servians tell of a miraculous cow, out of whose ear yarn is spun, she is then killed and buried, and miracles are wrought on her grave. a wishing-cow kdmaduh or kdmadhenu is mentioned in indian myth (pott 2, 421. somadeva 1, 198; vol. ii. f

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e spinal cord running from the medulla oblongata down through the center of each vertebra. the lower drawing shows the principal arteries of the head connecting on each side of the neck with the common carotid artery (see chart 3. it also shows location of the beginning of the sympathetic trunk on each side of the neck. 10. the superior cervical ganglion of the sympathetic trunk (just back of the ear, on a line with the mouth) 11. the middle cervical ganglion (on a line beneath the superior ganglion, and level with the "adam's apple" of the throat [102 [103] crystallography in various parts of our monographs reference is made to the law of the triangle in the composition of matter, the manifestation of matter, and the manifestation of spirit energy and psychic energy. and in other places r

HAMIL THE ROSICRUCIAN SEER

eck, calling to the men; now there's an irishwoman at the cabin door asking for medicine; others saying they would all be drowned: now there's capt.c.leaning over a rail, saying,"godown, my good women, there's no danger" now she said 'there's such a noise down stairs: there's aman,-helooks like a parson or aquaker-witha great 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 i

HANDBOOK OF EGYPTIAN MYTHOLOGY

1390 1352 bce. hatshepsut s famous mortuary temple at deir el-bahri in thebes had many innovative features, such as an open court for solar worship inscribed with a summary of the ruler s secret knowledge about the sun god. 42 both hatshepsut and thutmose iii built special shrines where ordinary people could come to pray to deities such as the goddess hathor in her cow form or amun of the hearing ear. 43 amenhotep iii enlarged or founded numerous temples, and many of the features introduced by his architects remained standard for c. 1,500 years. he commissioned huge numbers of divine statues to stress his identification with all the deities of egypt. amenhotep iii sometimes gave himself the attributes of a lunar deity while his chief wife, queen tiy, was identified with the goddesses who c

tah was said to have invented the opening of the mouth ritual that was used to symbolically animate cult and ka statues and reanimate mummies. osiris was the mythical prototype for all mummies, so in coffin texts spell 62 ptah helps horus to break open the mouth of osiris and let him breathe again. during the new kingdom, ptah acquired a reputation as a compassionate deity. as ptah of the hearing ear, he listened to the prayers of ordinary people. the text known as the memphite theology may date to the late new kingdom. in it, ptah is acclaimed as a self-created deity who made everything that existed through the powers of thought and speech. this concept is reconciled with the theology of heliopolis by identifying ptah with many of the deities from the creation myths of that city. ptah was

HEAVEN HELL

erein are the boats of the grain-gods already described. in this fair haven am-ra rests, and every follower of osiris hoped to follow his example. if we consider for a moment the group of divine beings which stands on each bank of the river urnes it becomes evident that each god or goddess belongs to p. 113 the company of osiris. to the right of the boat stand six gods, who either hold or wear an ear of corn and are connected with the growth of the grain (vol. i, p. 31, gods armed with knives, and connected with the harvest, gods of the seasons, each holding a notched palm-stick, the god of the year, the gods of sothis and orion (vol. i, p. 32) osiris-unnefer, akhabit, anubis, the "eater of the ass" 1 etc. to the left of the boat are six deities, each with a phallus in the form of a knife

oubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them to be "maat of maat" i.e, most "righteous" and he has given them a place of abode in his own presence with peace and the food of maat thereon to live (vol. ii, pp. 177 .186. to the left of the path of afu-ra are twelve gods, each of whom is tending a colossal ear of wheat, and twelve gods provided with sickles, engaged in reaping. the ears of wheat here growing are the "members of osiris (hat sar, that is, they are regarded as parts of the god's own body, 1 and the inhabitants of the kingdom of osiris and human beings on earth alike ate the body of the god when they ate bread of wheat. the wheat which grew in the kingdom of osiris was, of course, large

HEKAS

re are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at first-hand- when you stand within the circle cast true about you like the horizon itself, then you are at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, wit

HELENA BLAVATSKY NIGHTMARE TALES

fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthrow the king, his palace and hisheirs, and if they escaped, to burn them alive. the poor king, finding himself at the end of his resources,summoned his first-born and informed him of the fate which awaited him. but devarata lent a deaf ear tothese tidings. he refused to submit to the double weight of the paternal and divine will. so, when the sacrificial fires had been lighted and all the good towns-folk of ayodhya had gathered together,full of emotion, the heir-apparent was absent from the festival. he had concealed himself in the forests of the yogis. now, these forests had been inhabited by holy hermits, and devarata knew tha

in thedeserted streets. i too was lying in my bed; alas, not one of rest, but of pain and sickness, to which i had been confined forsome days. so still was everything in the house, that, as longfellow has it, its stillness seemed almostaudible. i could plainly hear the murmur of the blood as it rushed through my aching body, producing thatmonotonous singing so familiar to one who lends a watchful ear to silence. i had listened to it until, in mynervous imagination, it had grown into the sound of a distant cataract, the fall of mighty waters. when,suddenly changing its character, the evergrowing "singing" merged into other and far more welcome sounds. nightmare talesa bewitched life25 it was the low, and at first scarce audible, whisper of a human voice. it approached, and graduallystrength

it until, in mynervous imagination, it had grown into the sound of a distant cataract, the fall of mighty waters. when,suddenly changing its character, the evergrowing "singing" merged into other and far more welcome sounds. nightmare talesa bewitched life25 it was the low, and at first scarce audible, whisper of a human voice. it approached, and graduallystrengthening seemed to speak in my very ear. thus sounds a voice speaking across a blue quiescent lake, inone of those wondrously acoustic gorges of the snow-capped mountains, where the air is so pure that a wordpronounced half a mile off seems almost at the elbow. yes; it was the voice of one whom to know is toreverence; of one, to me, owing to many mystic associations, most dear and holy; a voice familiar for longyears and ever welcom

le your pain. try- it added, using the well-known rosicrucian andkabalistic formula. i tried, doing as i was bid. i centred all my attention on the solitary laborious figure that i saw before me, butwhich did not see me. at first, the noise of the quill-pen with which the old man was writing, suggested tomy mind nothing more than a low whispered murmur of a nondescript nature. then, gradually, my ear caughtthe indistinct words of a faint and distant voice, and i thought the figure before me, bending over itsmanuscript, was reading its tale aloud instead of writing it. but i soon found out my error. for casting mygaze at the old scribe's face, i saw at a glance that his lips were compressed and motionless, and the voice toothin and shrill to be his voice. stranger still at every word traced

was added with a cruel feeling ofpleasure in bestowing one more needless insult. but the excellent man disregarded this new sneer as he had all others. never shall i forget the solemnearnestness of his parting words, the pitying, remorseful look on his face when he found that it was, indeed,all to no purpose, that by his kindly meant interference he had only led me to my destruction "lend me your ear, good sir, for the last time" he began "learn that unless the holy and venerable man; who,to relieve your distress, opened your 'soul vision' is permitted to complete his work, your future life will,indeed, be little worth living. he has to safeguard you against involuntary repetitions of visions of the samecharacter. unless you consent to it of your own free will, however, you will have to be

HP LOVECRAFT A DARK LORE

n old sam hutchins thought of something and turned pale, nudging fred farr and pointing to the dank, deep hollow that yawned close by 'gawd' he gasped 'i telled 'em not ter go daown into the glen, an' i never thought nobody'd dew it with them tracks an' that smell an' the whippoorwills a-screechin' daown thar in the dark o' noonday' a cold shudder ran through natives and visitors alike, and every ear seemed strained in a kind of instinctive, unconscious listening. armitage, now that he had actually come upon the horror and its monstrous work, trembled with the responsibility he felt to be his. night would soon fall, and it was then that the mountainous blasphemy lumbered upon its eldritch course. negotium perambuians in tenebris. the old librarian rehearsed the formulae he had memorized, a

t from any human throat were they born, for the organs of man can yield no such acoustic perversions. rather would one have said they came from the pit itself, had not their source been so unmistakably the altar-stone on the peak. it is almost erroneous to call them sounds at all, since so much of their ghastly, infra-bass timbre spoke to dim seats of consciousness and terror far subtler than the ear; yet one must do so, since their form was indisputably though vaguely that of half-articulate words. they were loud- loud as the rumblings and the thunder above which they echoed- yet did they come from no visible being. and because imagination might suggest a conjectural source in the world of non-visible beings, the huddled crowd at the mountain's base huddled still closer, and winced as if

a enitemaus' close upon this thundering there came a momentary darkening of the daylight, though sunset was still an hour distant, and then a puff of added odour different from the first but equally unknown and intolerable. charles was chanting again now and his mother could hear syllables that sounded like 'yi nash yog sothoth he lgeb throdag- ending in a 'yah' whose maniacal force mounted in an ear-splitting crescendo. a second later all previous memories were effaced by the wailing scream which burst out with frantic explosiveness and gradually changed form to a paroxysm of diabolic and hysterical laughter. mrs. ward, with the mingled fear and blind courage of maternity, advanced and knocked affrightedly at the concealing panels, but obtained no sign of recognition. she knocked again, b

HP LOVECRAFT THE BEAST IN THE CAVE

rrible apprehensions been for naught, and was the guide, having marked my unwarranted absence from the party, following my course and seeking me out in this limestone labyrinth? whilst these joyful queries arose in my brain, i was on the point of renewing my cries, in order that my discovery might come the sooner, when in an instant my delight was turned to horror as i listened; for my ever acute ear, now sharpened in even greater degree by the complete silence of the cave, bore to my benumbed understanding the unexpected and dreadful knowledge that these footfalls were not like those of any mortal man. in the unearthly stillness of this subterranean region, the tread of the booted guide would have sounded like a series of sharp and incisive blows. these impacts were soft, and stealthy, as

HP LOVECRAFT THE CRAWLING CHAOS

low me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the sphere i had just left. the youths and maidens now chanted mellifluous choriambics to the accompaniment of lutes, and i felt enveloped in a peace and happiness more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and shattered my soul. through the ravishing strai

HP LOVECRAFT THE MUSIC OF ERICH ZANN

us viol. suddenly out of the blackness the madly sawing bow struck me, and i knew i was close to the player. i felt ahead, touched the back of zann s chair, and then found and shook his shoulder in an effort to bring him to his senses. he did not respond, and still the viol shrieked on without slackening. i moved my hand to his head, whose mechanical nodding i was able to stop, and shouted in his ear that we must both flee from the unknown things of the night. but he neither answered me nor abated the frenzy of his unutterable music, while all through the garret strange currents of wind seemed to dance in the darkness and babel. when my hand touched his ear i shuddered, though i knew not why knew not why till i felt the still face; the ice-cold, stiffened, unbreathing face whose glassy eye

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

within other people. what does ringing the bell in church mean? it may be that the bell sets into motion some sort of electrical vibrations in the atmosphere that eventually lead to something. i use bells in much the same way as pavlov did. i am conditioned to hear the bell, and i say "okay, my subconscious has now taken over" anything that will stimulate your senses can help. the bell is for the ear, the candle for the eyes, incense for the nose; they get all the senses working. some people prefer to cast spells nude; others like to wear clothing with a pleasing texture. some people cast spells right before they make love. everybody does it differently. the whole point is to become stimulated enough. all witches are not the same. i have a good witch friend who never uses candles. she draw

INITIATION INTO HERMETICS

possible. you will have to imagine for at least five minutes that the spirit is looking through the physical eyes and actually does see. the longer you are able to endure this, all the better for you. you will become a master here as well by constant repetition of this experiment. having achieved a success in this exercise with the eyes, turn to the ears by realizing that it is not your physical ear that is receiving the sound waves, but that the mental ears are perceiving everything with the help of the astral and the material eyes. if you can book the same result as you did in the case of the eyes, continue in the same manner with the senses and imagine that the spirit, with the help of the astral and the material body is feeling objects, cold, warmth, etc. practice this experiment dili

should mainly select exercises that train the eyes, exercises of optic imagination, considering that the eye corresponds to the fire element. but if the magician has a strong will and a weak intellect, we shall come to the conclusion that he has to give his keenest attention to the hearing by imagination exercises, i.e, he has to choose concentration and meditation exercises that fully engage the ear. should the magician own a strong will and a very good intellect, but his emotional life or his feelings somehow lag behind, then he will have to render his spirit more emotional, which he can accomplish through such imagination and meditation exercises that influence the feeling very strongly. if the magician notices that his astral body as well as his mental body incline mainly toward the ea

efore must not be neglected at any rate. all that has been said about clairvoyance, about predisposition for it, about pathological symptoms will turn out to be true as well for clairaudience and clairfeeling. let us turn now to the practice of clairaudience: for this exercise, nothing is required but a fluid condenser and a small piece of cotton wool. make two small tampons from it to fit in the ear. moisten these cotton plugs with the fluid condenser and put both of them in front of you. according to the instructions you were given for training the astral eyes, you will now work with the air element, filling your body with it by breathing through the lungs and pores. the whole body is assumed to be filled with air like a balloon. imagine into this air principle the desire for the faculty

nd keep the liquid cool to prevent the fluid condenser from getting moldy. a moldy condenser is not ineffective, but it is unsanitary. when you have loaded these two cotton plugs with air element, whether simultaneously or separately, put both into your ears so that they are completely crammed. now introduce the akasa principle into your entire head imaginarily, transfer your consciousness to the ear region, and imagine the faculty of absolute clairaudience. imagine the akasa principle introduced into your ears is instantly producing the absolute clairaudience power in you. after a long period of meditating and concentrating on this effect, dissolve the akasa principle into the universal akasa, remove the cotton plugs, and keep them carefully because they must not be touched by anyone else

ill be sufficient to remove the plugs from the ears to allow the accumulated air element to dissolve again with the help of the imagination. it is obviously of greater advantage to use new cotton plugs for every experiment and to load them anew, if you can afford the necessary time. should you like to resort to your astral sense of hearing, all you need to do is lead the akasa in the size of your ear passages, into the inner chambers of both your ears. after a long time of exercising, you will be able to use your clairaudience for your purposes. as soon as you do not need this faculty any more, lead the akasa in your ear back into the universal akasa. by introducing the akasa principle into the acoustic chambers, the mental as well as the astral hearing is influenced and developed and you

INTERVIEW WITH ANDREW CHUMBLEY

gori, in the children of earth sired by the watchers, in the lineage of descent via lilith, mahazael, cain, tubal-cain, naamah, and the clans of the wanderers onward to the present-day initiates of arte. speaking from my knowledge of the ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonetheless, beyond the passing of word from mouth to ear, there are many diverse linkages which prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use

IRISH WITCHCRAFT AND DEMONOLOGY

extant of his magical deeds. king james i of scotland, whose severities against his nobles had aroused their bitter resentment, was barbarously assassinated at p. 54 perth in 1437 by some of their supporters, who were aided and abetted by the aged duke of atholl. from a contemporary account of this we learn that the monarch's fate was predicted to him by an irish prophetess or witch; had he given ear to her message he might have escaped with his life. we modernise the somewhat difficult spelling, but retain the quaint language of the original "the king, suddenly advised, made a solemn feast of the christmas at perth, which is clept saint john's town, which is from edinburgh on the other side of the scottish sea, the which is vulgarly clept the water of lethe. in the midst of the way there

searches the place, but finds nothing of bones or anything lyke a grave, and causes send to such a place to search for such a man, but no such a one could be found, and shortly after this man dyes" to which story mr. robert law 1 sagely adds the warning "it's not good to come in communing terms with satan, there is a snare in the end of it, but to resyst him by prayer and faith and to turn a deaf ear to his temptations" p. 158 whatever explanation we may choose to give of the matter, there is no doubt but at the time the influence of witchcraft was firmly believed in, and the deaths of mr. shaw and his wife attributed to supernatural and diabolical sources. the rev. patrick adair, a distinguished contemporary and co-religionist of mr. shaw, alludes to the incident as follows in his true na

rred between 1679 and 1682, during which years the earl held the title. p. 164 the butler of a gentleman living near the earl was sent to buy a pack of cards, as he was crossing a field he was surprised to see a company of people sitting down at a table loaded with all manner of good things, of which they invited him to partake, and no doubt he would have accepted had not someone whispered in his ear "do nothing this company invites you to" upon which he refused. after this they first fell to dancing, and playing on musical instruments, then to work, in both of which occupations they desired the butler to join, but to no purpose. the night following the friendly spirit came to his bedside and warned him not to stir out of doors the next day, for if he did so the mysterious company would ob

ISIS UNVEILED

asp and raised himself in bed. his deep-sunken eye* flashed; his yellow-white beard and hair streaming round his livid face mode him a dreadful sighl one instant more, and his long, sinewy arms were clasped round the pbyddan's neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in a vise, while vhirperinj words inaudible to tu in bis ear. the skeptic struggled to free himself, but before he bad time to make one digilizocb, google 44 isis dnveil d wine was common to many ancient nations" cicero mentions it in his works, and wonders at the strangeness of the rite. there had been an esoteric meaning attached to it from the first establishment of the mysteries, and the eucharistia is one of the oldest rites of antiquity. with the

t language and of drihioanica] influence (reianhtt into uie nature and affinily of ancient arid hindu mytluiofji, 84 "the agmtkada-parilahai, which discloses, to a certain extent, tbe order of in- itiatiou, does dot give the formula of evocation" says jacolliot, and he adds that, acctvd- iog to mme brahmanu "these formulae were never written, they were and still are im- parted in a whiroer in the ear of the adepts("vtouth lo ear, and ae word at ime brealk" mb.j the muous. te rpiritume data u monde, p. 108. 85. ibid. digitizecoy google is jacolliot an unmitigated huhbdgp 47 terrible formulft pronounced, except in the interior of the temples, and then in a cautious whisper. this, then, was the language now respective- ly baptized by every scientist, and according to his imaginative and philo

of the gentiles was brave, outspoken, sincere, and very learned; the apostle of circumcision, cowardly, cautious, insincere, and very ignorant. that paul had been partially at least, if not completely, initiated into the tfaeurgic mysteries, admits of little doubt. his language, the phraseology so peculiar to the greek philosophers, certain expressions used but by the initiates, are so many sure ear-marks to that supposition. our suspicion 176. confiiel, etc. p. 60. 177. ibid, p. 66. 178. put ii, cfa. v. digitizec by google 90 isis unveiled iiaa been strengthened by an able article, entitled 'paul and plato* in one of the new york periodicals* in which the author puts forward one remarkable and, for us, very precious observation. he shows paul, in bis eputua to the corinthuitu, abounding

unicate but with his patar; the latter being written in cbaldaic characters. once the latter word is coupled with the name skimeon, several times the 'illuminator' who rarely breaks his contemplative solitude, is shown inhabiting a kpum (cave) and teaching the multitudes of eager scholars standing outside, not orally, but through this patar. the latter receives the words of wisdom by applying his ear to a circular bole in a partition which conceals the teacher from the listeners, and then conveys them, with explanations and glosses, to the crowd. this with a slight change was the method used by lythagoras, who, as we know, never allowed his neophytes to see him during the years of probation, but instructed them from behind a curtain in his cave. but whether the 'illuminator' of the graeco

obligations in the penalties of throat-cutting, dismemberment, and disemboweling, with which the candidate is threatened. as the masonic 'master's word' is communicated only at 'low breath' so the selfsame precaution is pre- scribed in the chaldaean book of nwraera and the jewish merla^mh. when initiated, the neophyte was led by an ancient to a secluded spot, and there the latter whispered in hit ear the great secret* the mason i, under the most frightful penalties, that he will not communicate 204. a. fiuck: la kabbau. ch. l 56ai3,iao8lc 100 isis unveiled the secrets of any degree "to a brother of an inferior degree; and the agrudiada parikskai says" any initiate of the third degree wiio before the prescribed time reveals the superior truths to the initiates of the sec- ond degree, must b

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

arth, at the command of the saviour, refused to hide, and of whom alegend soon hushed in again now and then rises to the popular whisper and to the popular distrust! we only adduce these remarks to show that, in the face of the spectator of the great ultimate, mysterious man, children are no necessity, but an anxiety, estates are a burden, business is the oft-told purposeless tale to the wearying ear. he who can be the spectator of the ages has no particulars in ordinary life. he has nothing which can interest him. he can have no precise and consolidated likings or affections or admirations, or even aversions, because the world is as a toy-shop to him its small mechanism is an artificial show, of which (given the knowledge of the wheels) he can predicate as to the movements safely complete

roduced in the ceaseless operations of material nature, because nature itself is penitential and but the painful (and musical) expression between two dissonant points. the bhuddist contends that all forms are but the penance of nature. music is life, and life is music. both are pain, although made delightful. phenomena are not real. thus colours to the human are negative as music addressed to the ear, the musical notes negative as colours addressed to the eye, and so on of the other senses, although they are all the same in the imagination, without the sensorium as dreams show. and life and the world, in this view, are all* compte de gabalis: rosicrucian. strange ideas concerning music. 197 imagination: man being made in idea, and only in his own belief. this, again, is only pure parseeism

l, p, m, s, s, z l, m, v, w. the significant aspirates, or vowel sounds, follow the same rule. the snake-like glyph, or mystery of the serpent, or disguise, in which the recusant principle is supposed to have invested himself, has coiled (so to say, and projects significant curves and inflections, through all this group of letters and sounds; which is perceivable, by a close examination and quick ear, in all languages, living and dead. the sigma presents itself to the eye (that recognises) in the hebrew, the sanscrit, the persian, the arabic, the coptic, the old gothic, the georgian t 304 the rosicrucians. or iberian, the ancient armenian, the ethiopic or gheez, the sclavonic, the greek, the latin, the samaritan, the irish, the etruscan, of all which alphabets, and the symbols serving for

d for the purpose, with muntras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice and the whole meaning of the rites is sacrificial-rites performed before an altar and i

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

tic dualism, h in binah, vol. 3: jewish intellectual history in the middle ages, edited by joseph dan (westport: praeger, 1994. gsamael and the problem of jewish gnosticism, h in perspectives on jewish thought and mysticism, edited by alfred l. ivry, elliot r. wolfson, and allan arkush (amsterdam: harwood academic publishers, 1998; also in dan fs jmiii. fenton, paul. gtraces of m..eh ibn eezra fs ear.g.t ha-b.sem in the writings of the early qabbalists of the spanish school, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge. london: harvard university press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqa

KETAB E SIYAH

hat sang the glory of that high and ancient race, the elohim, laid to ruin by their own ambition and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear formed, heard this in the herald-angels fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. then, when i had shed my tears, i went

hitect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, regard how this untrue son comes before you, seeking to deceive him who cannot be deceived, whose ear can detect all falsehood in voice and heart and whose eyes pierce through all illusion, with hollow flatteries as a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealou

as a paltry price for my humble soul. many other things did he promise me, seeking to win me to his evil cause, speaking such honeyed words as now i report 'michael, my brother, my noble brother, you whom, of all my brethren, i love best, tell me, in all truth, sparing no detail, tell me whether you are content to be as you are. keep not your silence for this is a hidden place, where our father's ear can hear not and you need fear no discovery nor any report of mine. i ask this of you seeking only your truest thought. are you content with our father's rule or do you perceive any fault about it and find it grows heavy upon your shoulders, heavy with oppression and decadence? are you happy to serve our father with all faith from now until the last days of eternity or do you seek a greater gl

rself, to found yourself a new kingdom, greater than that which now you serve? do you accept the rank which has been assigned to you by our infinitely worthy father, whom we love so well or are you grudging of that which he withholds from you though, in instance after instance, you have vainly proved and proved again your worth? keep not your silence for this is a hidden place, where our father's ear can hear not 24 and you need fear no discovery nor any report of mine' well dismayed at such words was i, though not then perceiving what treachery was plotted by the base and criminal serpent, satan, rather believing that he sought to test my worth in filial duty to my liege and father and pondering most vexedly what deed of mine had given my elder cause to doubt that which was most sacred to

ight, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, 25 that might be considered just by even the most unworthy ear? i bear no criticism at all to our infinitely worthy father for no criticism could ever be just' at these words my brother bowed his head, i thought, affirming the judicity of my speech. then turning his deceitful countenance to me again, surveying me with once-noble eyes, filled with false love that mocked true ardour such as i have ever held for you, with a serpent-tongue he spoke again, say

KNOWLEDGE LECTURE FIVE

pondences. meditation number six let the aspirant meditate upon the cross in its various forms and aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master, whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it. except an ear of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

d opinions, and follow the ways of writers of authentic books of wisdom, will be able to bond unconsciously with the spiritual. it is because we do not see or feel the creator in our world that we cannot selfishly surrender our consciousness to him. the thoughts of teachers or masters can penetrate their students and induce faith in them. this corresponds with the teacher s spiritual ahap: auzen (ear, hotem (nose, peh (mouth, representing the vessels of reception, coming down a plea for help- 89- to the ge (galgalta ve einayim, representing the vessels of bestowal of the level below (i.e, the student s level. rising to the level of the master s ahap means bonding with the master s wisdom and thoughts. likewise, if students delve into the ahap of a text of wisdom, they rise temporarily and

eing so frank with me- 440- attaining the worlds beyond it happened just as he described. for years, instead of the answers, i would hear the same reply "you already have whom to ask" meaning the creator "demand, ask, plead, do whatever you want; address everything to him, and demand everything from him" the visits to the doctor did not help, and the elder had to be placed in the hospital with an ear infection for an entire month. over time i had accompanied the elder many times on his trips to the doctor; the day he went into the hospital i decided to stay with him there overnight. during the entire month i would come to the hospital at 4 a.m, climb over the fence, quietly pass through the building, and then study. for the entire month! from that time, baruch shalom halevi ashlag, the eld

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

to include consciousness, and this is a big step. at this point, it might be beneficial to describe how kabbalah relates to our perception of reality. we perceive reality through our five senses sight, sound, smell, taste, and touch. however, all we really feel is our own reaction to whatever exists outside of us, with no perception of the actual, objective reality. for example, a wave reaches my ear, which it interprets as sound. i know it because of the reaction of my ear s membrane to the wave that presses it. in truth, all i am measuring is my own reaction; i do not feel the wave itself. i perceive a range of sounds according to the changes in my hearing abilities and the health of t h e n a t u r e o f m a t t e r 47 my hearing mechanism. however, i have no idea what is actually happe

n his preface to the book of zohar, since kabbalah deals solely with building a kli for the perception of reality: for example, the sense of sight offers us only shadows of the visible essence, according to how they are formed opposite the light. similarly, the sense of hearing is but a force of striking of some essence on the air. the air is rejected because of its force, strikes the drum in our ear, and we hear that there is some essence in our proximity. the sense of smell is but air that comes out of the essence, strikes out nerves of scent, and we smell. also, the sense of taste is but a result of the touching of some essence on our nerves of taste. thus, all that these four senses offer us are but manifestations of the operations that stem from some essence, and nothing of the essenc

LAITMAN M THE KABBALAH EXPERIENCE

an a group reach a state in which its relations with the rav would turn into work and what does this notion actually mean? a: baal hasulam wrote about this type of work in his article, a speech for the completion of the zohar. he writes there about a disciple and a rav, but a group and a rav relates to a similar situation. if it is a real group, then it is like one student. at first, the mouth to ear condition for relations and learning is applied, and afterwards, if the group merits it, mouth to mouth is also applied. s u r pa s s i n g t h e t e ac h e r q: while reading the materials on the site, i stumbled across something that aroused my interest. it concerns whether a disciple can surpass one s teacher in one s spiritual quest, and the answer was yes. but how can it be? a teacher is

uth to mouth, which is the adhesion of one spirit with another. in this way, we attain our greatness sufficiently to turn bestowal to reception, and become a sufficient fuel for complete devotion, until we attain adhesion with the creator. t h e k a b b a l a h e x p e r i e n c e 338 because studying torah from our rav must be for ourselves, it does not induce adhesion and is considered mouth to ear. and the service of the rav induces in the disciple the thoughts of the rav, and the study is only the words of the rav. the service is better than the study, as the thought of the rav is greater than his words, and mouth to mouth excels over mouth to ear. but all this is true if the service is in order to bring contentment to the rav. if, however, the service is for self, such a service canno

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the craft. 575. the rest of the questions, though quaint, seem self-explanatory, and the various points which they raise have been already considered. 576. the p c g. and the p c w c are then given to the candidate. in connection with these it is interesting to note that a sheaf of corn is often carved on the chair of the w.s.w. as his emblem; and this is probably connected with the fact that an ear of corn was shown to the aspirant as symbolical of the supreme mystery at eleusis, indicating to him at the same time the universality of evolution and the indestructibility of life. gexcept a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit. h(*john, xii, 24) it is perhaps worth noting that the p c g c between the first and the second d

worth noting that the p c g c between the first and the second degree indicates the necessity for the conquest of that peculiar entanglement of the lower mind in the meshes of desire which in theosophical literature is spoken of as kama-manas. bro wilmshurst remarks: 577. this [the p c w c] is meant to be descriptive of the candidate himself, and of his own spiritual condition. it is he who is an ear of corn planted near and nourished by a fall of water. his own spiritual growth, as achieved in the apprentice stage, is typified by the ripening corn; the fertilizing cause of its growth being the downpouring upon his inner nature of the vivifying dew of heaven as the result of his aspiration towards the light(*the meaning of masonry, p. 119) 578. the preparation 579. it will be noticed that

what shall be his eating and drinking, his giving and taking, his reading and companionship. he takes his pay in specie, and buys what he will- no longer a child, but a responsible man. he seeks experience and wisdom; it need not be thrust upon him or given from the outside. 614. but in all that use of his wealth and power and opportunity, the c c n fs ideal should be service. he has to be as an ear of corn by a fall of water for others, so that his presence shall always be a blessing to them, a source of their spiritual nourishment, their happiness and true prosperity. 615. the winding form of the staircase may be thought to indicate that evolution is always in the form of a spiral, not of a straight line. we are constantly coming round again to the kind of work and knowledge and duty th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ry processes(*op. cit, vol. iii, p. 441) it is probable that a misunderstanding of the representation of some of these processes of reproduction was distorted into an idea of indecency, and so the seed was sown from which sprang later the false and foolish accusations of the ignorant and bigoted christians. t 369. the culmination of the ceremonial of the greater mysteries was the exposition of an ear of corn. of this hippolytus speaks: 370. the athenians, while initiating people into the eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: i allude to an ear of corn in silence reaped. this ear of corn is also considered among the

LETTER FROM A LUCIFEREAN

ick with which to decide whether or not it was genuine. what mattered to me at the time was that i had found some like-minded people who not only shared but encouraged me in developing a perspective which, whilst frightening at times, was exciting and invigorating. indeed, i did not know, at the outset, that i had become involved with a satanic group. this admission may ring strange to the modern ear. my personal odyssey began whilst sitting in a pew in st. matthew s church, colchester, half-listening to the vicar s sermon. an early banthe- bomb advocate, he was preaching the dire consequences of the arrival of nuclear weapons on the earth. i can no longer recall exactly what he said, but i was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer- the lig

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

ear greenwood, mississippi. he and david honeyboy edwards were two weeks into an engagement there when someone, apparently the aggrieved husband, saw to it that johnson was given a bottle of poisoned alcohol. he died on august 16. sadly, his death ended his chance to fulfill his stated ambition to play in new york city. in 1938 the influential record producer john hammond, a white man with a keen ear for african-american 134 johnson, robert vernacular music, sought to introduce a larger audience to the music of black america. he arranged for a carnegie hall concert he called spirituals to swing, recruiting a wide range of gospel, jazz, folk, and blues artists. one he hoped to feature was a man he knew only from recordings, robert johnson. he called law, who got in touch with oertle. neithe

s of handwriting analysis than in the available occult literature, most of which he dismissed as sanctimonious white magic. his musical abilities were noticed early, and he was given free rein by his parents to try his hand at various instruments. lavey was mainly attracted to the keyboards because of their scope and versatility. he found time to practice and could easily reproduce songs heard by ear. this talent would prove to be one of his main sources of income for many years, particularly his calliope playing during his carnival days, and later his many stints as an organist in bars, lounges and nightclubs. these venues gave him the chance to study how various melodic lines and chord progressions swayed the emotions of his audiences, from the spectators at the carnival and spook shows

LIBER 777

nocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many

het the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy

unexpected event, a bold woman. 45 6 0 c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted. 48 2 3= of d tzing a well, self-cultivation. table of correspondences 48 figure. nature. name. divination and spiritual meaning. 49 6 5 c of! ko change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. the hexagrams 49 figure. nature. name. divination and spiritual meaning

who according to budge (op. cit) was worshipped in egypt in the later dynastic period. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected. the planets are referred to the face according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15: budge has hands. line 32 bis: alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxiv. line 13: add selene who was a personification of the moon as distinct from the goddesses with lunar aspects such as artemis, hekate, etc. similarly helios was a personification of the sun

LIBER ALEPH

mplacent camel. the confessions of aleister crowley. liber aleph vel cxi the book of wisdom or folly v a.a. publication in class b 1 a apologia (prologue) have begotten thee, o my son, and that strangely, as thou knowest, upon the scarlet woman called hilarion, as it was mysteriously foretold unto me in the book of the law. now therefore that thou art come to the age of understanding, do hou give ear unto my wisdom, for that therein lieth a simple and direct way for every man that he may attain to the end. firstly, then, i would have thee to know that spiritual experience and perfection have no necessary connection with advancement in our holy order. but for each man is a path: here is a constant, and there is a variable. seek ever herefore in thy work of the promulgation of the law to dis

e of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and by stealth in dream and phantasy. now is it naked and brilliant, now clothed in rich robes of symbol and hieroglyph; but always travelleth it

lear, and available to the use of man. is not this a gift beyond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. s liber aleph vel cxi 50 ac de modo quo operet lex magica (of the way magical law works) ive ear attentively, o my son, while i expound unto thee the true doctrine of magick. every force acteth, in due proportion, on all things with which it is connected. thus a burning forest causes chemical change by combustion, and giveth heat and motion to the air about it by the operation of physical laws, and exciteth thought and emotion in the man whom it reacheth through his organs of perception

and with firm steps advancing from the centre, and dealing, one by one, with those unharmonized parts of the not-self which lie close to thee. this therefore closeth the circle of my speech, for now i am returned to that which i spake aforetime concerning the general method of love, and thy development by that way. n the book of wisdom or folly 89 gk de magno opere (of the great work) ut now give ear most eagerly, thou son of my loins, for i will now discourse unto thee of thine own attainment, without which all is but idleness. know first that conscious thought is but phenomenal, the noise of thy machine. now chemistry, or al-chem-y meaneth the egyptian science, and the true magick of egypt hath this for its foundation. we have in our house many substances which act directly upon the bloo

ing of the body or our lady nuith, proper, necessary and perfect. there is then none superfluous or harmful, and there is none honourable or dishonourable more than another. lo! in thine own body, the vile intestine is of more worth to thee than the noble hand or the proud eye, for thou canst lose these and live, but not that. esteem therefore a thing in relation to thine own will, preferring the ear if thou love musick, and the palate if thou love wine, but the essential organs of life above these. have respect also to the will of thy fellow, not hindering him in his way save as he may overly jostle thee in thine. for by the practice of this tolerance thou shalt come sooner to the understanding of this equality of all things in our lady nuith, and so the high attainment of universal love

LIBER ASTARTE

thou mayst attain to the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2

LIBER CCC KHABS AM PEKHT

ut the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, th

LIBER CCCXXXV ADONIS

l! here.s the long and short of it! just exactly what i thought of it. tempests, by oannes. fin! psyche. sorry that he.d called you in? hermes. so much so that i.d a doubt if he wouldn ft call me out! psyche. then he will not hear your counsel? hermes. no; i bade him live on groundsel; but the little social friction interfered with the prescription. psyche. there fs no hope, then? hermes. lend an ear! we may rule him by his fear! somehow we may yet contrive that he see the king, and live! have you influence? psyche. at court? plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of f

LIBER CLXV A MASTER OF THE TEMPLE

ight have done a good many more astral journeys. this lack of confidence at first seems to hold back many students who could otherwise travel on the astral quite successfully. ed] may 21, 8:45 to 9:34 p.m.=49 mins. thumbs in ears; first 25 mins in dragon. then lying flat on back. cramp in left foot on change of position. after the loud sounds subsided, became concentrated on ringing sound in left ear. mind became calmer, and i heard the sound of a little silver bell, very clear and sweet, struck a number of times. this still in left ear. then heard sound of metallic throbbing (if i can use the term) very faintly in right ear. mind must have been well concentrated as time passed quickly. liber clxv 161 [sounds rather good. o.m] july 7. note. this afternoon, while reclining in an easy chair

LIBER CXCVII STORY OF SIR PALAMEDES

from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede .we burn. quoth he .no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a

good toes! he that was arthur.s peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 82 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade, bade h

and stain the saint. for now! what hath he left? he feeds on limpets and wild roots. what odds? there is no need a mortal needs who hath loosed man.s hope to grasp at god.s! how his head swims! at night what stirs above the faint wash of the tide, and rare sea-birds whose winging whirrs about the cliffs? now good betide! god save thee, woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! sir palamedes, the saracen knight 85 within thy proper bowels it sounds mighty and musical at need, as if a thirty couple hounds quested within thee, palamede! now, then, he grasps the desperate truth he hath toiled these many years to see, hath wasted strength, hath wasted youth. he was the beast; the beast was he! he rises from the c

og, sir palamede? i am the good knight fain to ride upon the questing beast at need. thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel whence there came sir palamedes, the saracen knight 87 so false a hound .good knight, in sooth. answered sir palamede .not i presume to asset the idlest truth; and here, by this good ear and eye, i grant thou art sir palamede. but.try the first and final test if thou or i be he. take heed. he backed his horse, covered his breast, drove his spurs home, and rode upon that knight. his lance-head fairly struck the barred strength of his morion, and rolled the stranger in the muck .now, by god.s death. quoth palamede, his sword at work .i will not leave so much of thee as god might

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

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

there, inborn. mere despair and desire can do little; anyway, the first impulse of fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me gwhy do you adep? h as to ask god 1 [liber lxv, iv. 12] the soldier and the hunchback 17 gwhy do you pardon? h c fest son metier.1 i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect than ten centuries hence the gnominal crowleians h will be as pestilent and numerous a body as the gnominal christians h are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligence

LIBER DCCCLX JOHN ST

reath-cycles, steady and easy enough. the brain is cool and lucid; but no energy is in it. at least no samm.v.y.ma. and at present the superscription on john st. john fs cross is failure. marvellous and manifold as are his results, he hath renounced them and esteemeth them as dross. this is right, john st. john! yet how is it that there is place for the great hunchbacked devil to whisper in thine ear the doubt: is there in truth any mystic path at all? is it all disappointment and illusion? and the. poor thing. john st. john moves off shivering and sad, like a sot who has tried to get credit at a tavern and is turned away.and that on christmas eve! there is no money in his purse, no steam in his boilers. that.s what.s the matter with john st. john. it is clear enough, what happened yesterd

LIBER HHH

the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god reari

LIBER LIBERI VEL LAPIDIS LAZULI

es. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me only the distant flute, the abiding vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense on every centre of pain and pleasure. 12. the sixth interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all

LIBER LXVII THE SWORD OF SONG

on are not stated.save that they give loopholes innumerable for chicanery.and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk.greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ.s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other

to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 70 1902 the three characteristics .listen to the jataka. said the buddha. and all they gave ear .long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu. r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in h

sire in its evil sense. 2 ignorance. 3 doubt. 4 .bliss-of-non-existence. one of crowley.s eastern names. consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise .rise, sir abhavananda, i dub thee arahat. cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events .thou, abhavananda. he said .art the perdu. r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while, as for me, i myself was the bacillus in the fore

he nose; to the spirit pugrah, the bridge of the nose; to eleven thousand spirits of spirit, the hairs of the nose, one each; to the archangel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal;.mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2

LIBER TURRIS

a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. ther

LIBER XLI THIEN TAO

intelligible; they could not be refuted by the profounder and therefore unintelligible propositions of the tory. the mob could understand the superficial resemblance of babies; they could not be got to understand that the circumstances of education and environment made but a small portion of the equipment of a conscious being. the brutal and truthful gyou cannot make a silk purse out of a sow fs ear h had been forgotten for the smooth and plausible fallacies of such writer as ki ra di.1 so serious had the situation become, indeed, that the governing classes had abandoned all dogmas of divine right and the like as untenable. the theory of heredity had broken down, and the ennoblement of the cheesemongers made it not only false, but ridiculous. we consequently find them engaged in the fatuo

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

a memorial. indeed, skaldskaparmal lists among baldr kennings gowner of draupnir, h and the passage of draupnir through funeral fire and the world of the dead must truly have enhanced its value. see also brokk; eitri; odin dromi see fenrir duneyr according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. the name appears to mean gdark-ear. h see also dain; durathror; yggdrasil durathror according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. the meaning of the name is unclear. see also dain; duneyr; yggdrasil dvalin (delayed) dwarf name; also according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. dv

the world independently of the will of the gods and that its end caused ragnarok. perhaps more intriguing is the answer to one of the riddles in the riddle sequence in hervarar saga. the riddles are put by gestumblindi, who is actually odin in disguise, and are solved by king heidrek up to the very last one, which repeats the question at the epiphany in vafthrudnismal: what did odin say into the ear of baldr before he was put on the funeral pyre? three of the riddles involve hnefatafl, and the first of them is as follows: who are those thanes who ride to the assembly all reconciled together; their peoples they send over lands to build settlements. king heidrek, ponder the riddle. the answer varies according to the manuscripts: either itrek fs board game or itrek and andad, sitting at thei

heidrek fs wise men. gthat is right and proper, h says the king. gestumblindi puts 30 riddles, and heidrek easily guesses the answer to the first 29. the answers refer mostly to household situations and natural phenomena, but one is gthe women of agir, h and the twenty-ninth is godin riding sleipnir. h the thirtieth is the unanswerable question that doomed vafthrudnir: what did odin say into the ear of baldr before he was put on the funeral pyre? heidrek now recognizes odin and slashes at him with a sword, but odin flies off in the form of a hawk. he curses heidrek, prophesying that the worst slaves will kill the king, and this quickly comes to pass. despite the mostly mundane content of the riddles themselves, the story fits the type of the contest of wisdom, several of which involve odi

association, if there is one, may be retrievable from stanzas 27 of voluspa: she knows that heimdall fs hearing is hidden under the holy tree, accustomed to brightness; she sees a river washed with a muddy waterfall from the pledge of valfodr.would you know yet more? we know from various sources (including the next stanza of voluspa, that odin pledged his eye in the well. if heimdall fs hearing (ear) is also pledged deities, themes, and concepts 143 there, as the stanza seems to suggest, he ought to have supernatural hearing, just as odin has supernatural vision. but what of the horn? perhaps snorri was influenced by grimnismal, stanza 13, which says that heimdall (not mim) drinks good mead at his hall, himinbjorg. or perhaps he simply turned the notion of hearing inside out and imagined

may be the subject of an obscure verse in voluspa, stanza 26. she knows that heimdall fs hearing is hidden under the holy tree, accustomed to brightness; she sees a river washed with a muddy waterfall from the pledge of valfodr [odin].would you know yet more? the gpledge of valfodr h is his eye, sacrificed for supernatural vision. apparently heimdall put some portion of his hearing, or perhaps an ear, in the well at the base of yggdrasil in order to obtain his special powers of hearing. although he displays few other similarities with odin, heimdall does occasionally dispense wisdom, as when, in thrymskvida, he suggests that thor should dress up as freyja in order to get back his hammer. but this passage is troubling, for it says that heimdall, gwhitest of gods/ could see well into the fut

LOGOMACHY OF ZOS

essantly active on a wonderful job.of finding out what i am doing, and what it means. i can always read into it something other than i did mean; never the meaning of my meaning, or the whole meaning. then we wonder whether anything has any more meaning than anything else! how do we know any damned thing? chaos is our language; our own eccentric rhythms are unsynchronized to cosmos.with a mildewed ear for the brassy cacophony of imaginary menageries dissonant to each other; and it all ends drooling over minutiae to discover oneself. our acceptances are our conclusions. jlk. m h"d- n>o% p..q..1 2..1 p. to rationalize, except in cases of our own prejudices which inform our mentation. if all phenomena are a fluxing unabsoluteness and are absoluteness manifest, then is it surprising that we man

MACNULTY W KIRK KABBALAH AND FREEMASONRY

. just to finish off this general correspondence, note that there are four levels in the picture: the ground floor, in contact with the physical world; the first floor to which the staircase leads, representing the psyche, the world of the soul; a gallery at the top of the picture, pale blue in color representing the spirit; and the sun, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the second degree has to climb these stairs. as we have seen, the junior warden represents the self; and the symbolism seems to suggest that one cannot pass this sentine

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ntis is placed anew before men of science; and since i do not believe that it can ever be solved without the aid of oceanography, i have thought it natural to discuss it here, in this temple of maritime science, and to call to such a problem, long scorned but now being revived, the attention of oceanographers, as well as the attention of those who, though immersed in the tumult of cities, lend an ear to the distant murmur of the sea" in his lecture m. termier presents geologic, geographic, and zoologic data in substantiation of the atlantis theory. figuratively draining the entire bed of the atlantic ocean, he considers the inequalities of its basin and cites locations on a line from the azores to iceland where dredging has brought lava to the surface from a depth of 3,000 meters. the volc

n, repulsion, motion, heat, sublimation, evaporation, exsiccation, inspissation, coagulation, and fixation, the universal fire (spirit) manipulates matter, and manifests throughout creation. any individual who can understand these principles and adapt them to the three departments of nature becomes a true philosopher. from the right breast of isis protruded a bunch of grapes and from, the left an ear of corn or a sheaf of wheat, golden in color. these indicate that nature is the source of nutrition for plant, animal, and human life, nourishing all things from herself. the golden color in the wheat (corn) indicates that in the sunlight or spiritual gold is concealed the first sperm of all life. on the girdle surrounding the upper part of the body of the statue appear a number of mysterious

ed in a square, whose sides are seven feet nine inches long* the asterisms, constituting the zodiacal constellations mixed with others, are represented in a spiral. the extremities of this spiral, after one revolution, are leo and cancer. leo is no doubt at the head. it appears to be trampling on a serpent, and its tail to be held by a woman. immediately after the lion comes the virgin holding an ear of corn, further on, we perceive two scales of a balance, above which, in a medal lion, is the figure of harpocrates. then follows the scorpion and sagittarius, to whom the egyptians gave wings, and two faces. after sagittarius are successively placed, capricornus, aquarius, pisces, the ram, the bull, and the twins. this zodiacal procession is, as we have already observed, terminated by cancer

ondition of the disciple's internal divine nature. p. 76 to the creative word. by the word of god the material universe was fabricated, and the seven creative powers, or vowel sounds--which had been brought into existence by the speaking of the word--became the seven elohim or deities by whose power and ministration the lower world was organized. occasionally the deity is symbolized by an eye, an ear, a nose, or a mouth. by the first, divine awareness is signified; by the second, divine interest; by the third, divine vitality; and by the fourth, divine command. the ancients did not believe that spirituality made men either righteous or rational, but rather that righteousness and rationality made men spiritual. the mysteries taught that spiritual illumination was attained only by bringing t

sun, being analogous to the white light, contains the seeds of all the tone and color potencies which it manifests. there are numerous arbitrary arrangements setting forth the mutual relationships of the planets, the colors, and the musical notes. the most satisfactory system is that based upon the law of the octave. the sense of hearing has a much wider scope than that of sight, for whereas the ear can register from nine to eleven octaves of sound the eye is restricted to the cognition of but seven fundamental color tones, or one tone short of the octave. red, when posited as the lowest color tone in the scale of chromatics, thus corresponds to do, the first note of the musical scale. continuing the analogy, orange corresponds to re, yellow to mi, green to fa, blue to sol, indigo to la

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

the prisoners, by depriving the dead of burial, by not receiving the poor, by neither feeding the hungry nor giving drink to the thirsty, by never keeping the sabbath and the other feasts, by not living chastely and piously on those days, by the easy consent which i have given to those who incited me to evil deeds, by injuring instead of aiding those who demanded help from me, by refusing to give ear unto the cry of the poor, by not respecting the aged, by not keeping my word, by disobedience to my parents, by ingratitude towards those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred

MEANING OF MASONRY

gift accorded to us in this our the order; and to whose protection, and to whose deeper enlightening guidance into its deeper mysteries, i recommend you all. chapter ii. masonry as a philosophy signs are not wanting that a higher masonic consciousness is awakening in the craft. members of the order are gradually, and here and there, becoming alive to the fact that much more than meets the eye and ear lies beneath the surface of masonic doctrine and symbols. they are beginning to think for themselves instead of taking the face-value of things for granted, and, as their thought develops, facts that previously remained unperceived assume prominence and significance. they discern the masonic system to be something deeper than a code of elementary morality such as all men are expected to observ

the masonic system, any more than the after-life is in formal connection with us whilst our sphere of activity is in this present world, still it plays a striking and of appropriate part calculated to awaken us to the deep significance of our customary conviviality. upon such occasions we are wont to drink the toast of" the king and the craft" remembering as loyal subjects and loving brethren our ear thly sovereign and our masonic comrades throughout the world. but here again i would ask every master who gives and every brother who drinks this toast, to lift his thoughts to a greater king and to a larger craft than our limited and symbolic fraternity. i would remind you how in the christian mysteries there was another master whom unconsciously we imitate, who also after supper took the cup

personal work for the individual mason or a collective work in an assembly of fellow-crafts and superior masons to pass an apprentice to fellow-craft rank. the title admitting the qualified apprentice to a fellow-craft lodge is one of great significance, which ordinarily passes without any observation or understanding of its propriety. it is said to denote" in plenty" and to be illustrated by an" ear of corn near to a fall of water (which two objects are literally the meaning of the hebrew word in question. it is desirable to observe that this is meant to be descriptive of the candidate himself, and of his own spiritual condition. it is he who is as an ear of corn planted near and nourished by a fall of water. his own spiritual growth, as achieved in the apprentice stage, is typified by th

le, it is one thing to hear explained what is meant by being divested of money and metals in the philosophic sense; it is quite another to have become insusceptible to all attraction by material interests and sense-allurements and to be consciously possessed of the wisdom accruing from that expe rience. it may interest to be told why, at a certain stage of progress, the candidate is likened to an ear of corn by a fall of water; but the explanation will be forgotten to-morrow, unless as the result of his own effort the hearer has become personally aware of an inward substantial growth ripening to harvest within him from the ground of his own being and fertilized by supersensual nourishment falling like the gentle rain from heaven upon his ardent and aspiring soul. again, it may seem instruc

n soul, obscured in the one case by theological and other accretions foreign to the main purpose of religion, and unperceived in the other because its symbolism remains uninterpreted. to clear vision, christian and masonic doctrine are identical in intention though different in method. the one says" via crucis; the other" via lucis; yet the two ways are but one way. the former teaches through the ear, the latter through the eye and by identifying the aspirant with the doctrine by passing him personally and dramatically through symbolic rites which he is expected to translate from ceremonial form into subjective experience. as patristic literature shows, the prim itive metho d of the christian church was not that which now obtains, under which the religious offices and teaching are administ

MICHAEL FORD WITCHMOON

ng desire to be at one with my ilk. one major difference at this conclave, i noticed the witches were literally hags, dancing with each other surrounded by bestial shapes and their familiars. some of the familiars were of strange shapes, wolf heads upon goats and black and blood red cats, dancing about in a frenzied manner. i noticed the flutes of pan playing their haunting musick close within my ear, a rhythm filled pulse reverberating within every single spirit in attendance. we were at one. the women were wrinkled and mostly naked, their shapes writhed through the very fires which burned at different spots within the field, i could feel their ecstasy as i looked on in awe and astonishment. even though i had attended a sabbat before, the feeling which one draws from it is something i can

artial identities, they will give any message to attract the attention of the living. this makes quite a lot of sense especially if you have worked with evp as much as i have. when you do get messages, they may seem rather cryptic or 'in code, or differ little from the language of a bogus seance. for all these reasons, i would advise being cautious with your discoveries. i still give an attentive ear to such phenomena, as i still find a certain excitement in capturing the dead on tape. i would suggest in such evocations that you make a recording just for your record and in case any useful or inspiring things 'come through. requirements: a well developed protection ritual detailing power points of the body via the chakras (specific power points of the body, and created elementals especially

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

en, involving institu-tions like the ucla neuropsychiatric institute. the term screen memories (see matrix ii, or falsememory syndrome, is a scapegoat negating the believability and viability of more than 12,000 citizenswho have put through this procedure. experiments with psychotronics continue to be disguised, whilenazi inspired doctors implant biometric tracking devices into nasal cavities and ear canals. brain trans-mitters can be tracked by global positioning satellites. 1993 sales of herbal products in the united states rose 70. 1993 a t&t announces a future merger with mccaw cellular in the u.s. 1993 on november 28, 1993, canadian authorities discover that a story banned in canada has beenprinted in three u.s. newspapers. the canadians stop and search all trucks entering canada, and

MORALS AND DOGMA

applied to a _statement, is symbolic, as much so as a picture of an arm drawn back, to express the same thing, would be. the very word"_spirit" means"_breath" from the latin verb, breathe. to present a visible symbol to the eye of another is not necessarily to inform him of the meaning which that symbol has to you. hence the philosopher soon superadded to the symbols explanations addressed to the ear, susceptible of more precision, but less effective and impressive than the painted or sculptured forms which he endeavored to explain. out of these explanations grew by degrees a variety of narrations, whose true object and meaning were gradually forgotten, or lost in contradictions and incongruities. and when these were abandoned, and philosophy resorted to definitions and formulas, its langu

. it is satan attempting to clothe himself in the angelic vesture of light. it is equally detestable in morals, politics, and religion; in the man and in the nation. to do injustice under the pretence of equity and fairness; to reprove vice in public and commit it in private; to pretend to charitable opinion and censoriously condemn; to profess the principles of masonic beneficence, and close the ear to the wail of distress and the cry of suffering; to eulogize the intelligence of the people, and plot to deceive and betray them by means of their ignorance and simplicity; to prate of purity, and peculate; of honor, and basely abandon a sinking cause; of disinterestedness, and sell one's vote for place and power, are hypocrisies as common as they are infamous and disgraceful. to steal the li

s needs no other demonstration than that you may now reason with men, and urge upon them, without danger of the rack or stake, that no doctrines can be apprehended as truths if they contradict each other, or contradict other truths given us by god. long before the reformation, a monk, who had found his way to heresy without the help of martin luther, not venturing to breathe aloud into any living ear his anti-papal and treasonable doctrines, wrote them on parchment, and sealing up the perilous record, hid it in the massive walls of his monastery. there was no friend or brother to whom he could intrust his secret or pour forth his soul. it was some consolation to imagine that in a future age some one might find the parchment, and the seed be found not to have been sown in vain. what if the

ully he slinks away, who dies, and does nothing to reflect a glory to heaven! how barren a tree he is, who lives, and spreads, and cumbers the ground, yet leaves not one seed, not one good work to generate another after him! all cannot leave alike; yet all may leave _something, answering their proportions and their kinds. those are dead and withered grains of corn, out of which there will not one ear spring. he will hardly find the way to heaven, who desires to go thither alone. industry is never wholly unfruitful. if it bring not joy with the incoming profit, it will yet banish mischief from thy busied gates. there is a kind of good angel waiting upon diligence that ever carries a laurel in his hand to crown her. how unworthy was that man of the world who never did aught, but only lived a

infinite mystery and grandeur lies beneath all the commonplace of life. there is an awfulness and a majesty around us, in all our little worldliness. the rude peasant from the apennines, asleep at the foot of a pillar in a majestic roman church, seems not to hear or see, but to dream only of the herd he feeds or the ground he tills in the mountains. but the choral symphonies fall softly upon his ear, and the gilded arches are dimly seen through his half-slumbering eyelids. so the soul, however given up to the occupations of daily life, cannot quite lose the sense of where it is, and of what is above it and around it. the scene of its actual engagements may be small; the path of its steps, beaten and familiar; the objects it handles, easily spanned, and quite worn out with daily uses. so i

MOTTA MARCELO THE COMMENTARIES OF AL

ane himself. whenever you grow fed up with the whole setup, as you no doubt will, it may help you to consider that humanity does, after all, progress. the promulgation of the law of thelema, and its conscious or unconscious adoption by the leading minds of the planet, would have been impossible at any other known historical period. men have whispered 'do what thou wilt' in the past at other men's ear; but they either chose carefully to whom they whispered, or pretended they spoke in jest 'law' in greek is nomoc,from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive (let etymologists keep their temper; this is a hint directed not at them, but a

lover of love, shameless and fearless, seeing god face to face alike in our own souls and in all nature without, though we use, as the bourgeois does, the word love, we hold not the word "too often profaned for us to profane it; it burns inviolate in its sanctuary, being reborn immaculate with every breath of life. but by 'love' we mean a thing which the eye of the bourgeois has not seen, nor his ear heard; neither hath his heart conceived it. we have accepted love as the meaning of change, change being the life of all matter soever in the universe. and we have accepted love as the mode of motion of the will to change. to us every act, as implying change, is an act of love. life is a dance of delight, its rhythm an infinite rapture that never can weary or stale. our personal pleasure in it

onsiderations set forth in the comment on verse 9 lead to a simpler, purer, and more perfect attainment for those who can assimilate them in the subconscious mind by the process described in the comment on verse 6. it may encourage certain types of aspirant if i emphasize my personal position. aiwaz made no mistake when he spoke this verse and the triumphant contempt of his tone still rings in my ear! after seventeen years of unparalleled spiritual progress, of unimaginably intense ecstasies, of beatitudes prolonged for whole months, of initiations indescribably exalted, of proof piled on proof of his power, his vigilance, his love, after being protected and energized with incredible aptness, i find myself still only too ready to grumble, nay, even to doubt. it seems as if i resented the w

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nk within him, and he declared that rather than consent to so fearful an alternative, he would give up his share in the expedition and return to argos. in this dilemma odysseus and other great generals called a council to discuss the matter, and, after much deliberation, it was decided that private feeling must yield to the welfare of the state. for a long time the unhappy agamemnon turned a deaf ear to their arguments, but at last they succeeded in persuading him that it was his duty to make the sacrifice. he, accordingly, despatched a messenger to his wife, clytemnastra, begging her to send iphigenia to him, alleging as a pretext that the great hero achilles desired to make her his wife. rejoicing at the brilliant destiny which awaited her beautiful daughter, the fond mother at once obey

of the truth of her assertion, she cut up an old ram, which she boiled in a cauldron, whereupon, after uttering various mystic incantations, there came forth from the vessel a beautiful young lamb. she then assured them, that in a similar page 261 manner they could restore to their old father his former youthful frame and vigour. the fond and credulous daughters of pelias lent an all too willing ear to the wicked sorceress, and thus the old king perished at the hands of his innocent children. death of jason..medea and jason now fled to corinth, where at length they found, for a time, peace and tranquillity, their happiness being completed by the birth of three children. as time passed on, however, and medea began to lose the beauty which had won the love of her husband, he grew weary of h

im that the courage of odysseus failed him, and he fled in terror back to his ship. having rejoined his companions they once more put to sea, and proceeded on their homeward voyage. the sirens..after some days' sail their course led them past the island of the sirens. now circe had warned odysseus on no account to listen to the seductive melodies of these treacherous nymphs; for that all who gave ear to their enticing strains felt an unconquerable desire to page 346 leap overboard and join them, when they either perished at their hands, or were engulfed by the waves. in order that his crew should not hear the song of the sirens, odysseus had filled their ears with melted wax; but the hero himself so dearly loved adventure that he could not resist the temptation of braving this new danger

is new danger. by his own desire, therefore, he was lashed to the mast, and his comrades had strict orders on no account to release him until they were out of sight of the island, no matter how he might implore them to set him free. as they neared the fatal shore they beheld the sirens seated side by side on the verdant slopes of their island; and as their sweet and alluring strains fell upon his ear the hero became so powerfully affected by them, that, forgetful of all danger, he entreated his comrades to release him; but the sailors, obedient to their orders, refused to unbind him until the enchanted island had disappeared from view. the danger past, the hero gratefully acknowledged the firmness of his followers, which had been the means of saving his life [316] the island of helios..the

ONYX TABLET OF SET

l know people in your life that would totally reject everything you say if you approached them wearing a pentagram. make it your job to explain as much of your philosophy to them as you can anyway. see if you can instill some of the ideas of responsibility into them. this is one of the most subtle ways the temple works on the world. 8. have a setian gathering. real initiation passes from mouth to ear. if you can speak with i s and newer ii s, this is always beneficial to both you and them. a gathering might be anything from a conclave to meeting with a couple of setians in a nearby town. 9. get a confidante. you should find at least one other member of the iii with whom you feel you can discuss anything. the best choice would be someone not in your locality (though you should maintain cord

PHILIP NEIL MYTHS LEGENDS EXPLAINED

eusis, that there may be a new life beyond this one. the egyptians hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, who taught mankind how to use the plow, stands between the two goddesses of the eleusinian mysteries, demeter, and persephone. demeter is handing him a golden ear of grain (now lost. this marble relief of the second half of the fifth century bc was found at eleusis, probably in the temple of triptolemus. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated i

nitiates were seen as superior beings because of the vision they had received of life beyond death. the secrecy the initiates maintained was so strict that it is not known exactly what they experienced, but they seem to have had a three-fold revelation: the assurance that persephone had given birth in fire to a divine child, the aeon; a beatific vision of the maiden herself; and the display of an ear of wheat, with its promise of new life. the mysteries were observed for 2,000 years; they came to an end when alaric, king of the goths, sacked eleusis in 396 ce. orpheus and eurydice 30 lord of the dead hades was made ruler of the dead when he and his brothers zeus and poseidon drew lots for the lordship of the sky, the sea, and the underworld. the earth was left as common territory, though h

he norse gods 69 freyr, god of fertility freyr, a god of fertility, was originally one of the vanir, who became subsumed in odin s more warlike aesir. freyr and his sister freya were the children of njord, the god of the sea. ask, the first ma n ask and his wife embla were the first man and woman. they were created by odin from logs on the seashore and are said to be the ancestors of all mankind. ear of corn freyr holds an ear of corn, in token of his role as the god who controls rain and sunshine. he is also a god of fertility, and some kind of ritual marriage seems to have formed part of his rites. his sister freya, who was probably originally a fertility goddess, became regarded as a goddess of battle, love affairs, and soothsaying. thor, god of thunder this bronze statuette depicts tho

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

er for hearing in the ears, etc, certainly, while this life force was still in the essence of the soul, all that existed was the essential singularity of the soul, similar to what was stated above about the power of movement. nonetheless, we cannot say that these faculties were not included there. we cannot say that the spiritual power of sight to the eye and the spiritual power of hearing to the ear, the power to smell to the nose and the power of thought to the brain, were not there, for if that were the case, where did they come from? we can clearly see that every person possesses these qualities in the respective parts of the body, but before the influx of the soul into the body to enliven it, all of these functions were included in the self of the soul as heyulies (abilities. in other

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

ce, and the seven letters of the hebrew alphabet that can take a dagesh kal is given in sefer yetzirah 4:7-14. there are, however, differening versions of this text.5 the arizal fs system is given in eitz chaim 5:6. 1 exodus 12:2. 2 ibid. 12:6. 3 on 12:2. 4 rashi on deuteronomy 16:1. 5 see r. aryeh kaplan edition of sefer yetzirah, pp. 178-179. the arizal on parashat bo (3) 16 beit chochmah right ear gimel binah left ear dalet netzach right eye kaf hod left eye pei tiferet right nostril reish da fat left nostril tav malchut mouth as we said, in the following system, the nose is considered as one entity and the skull is considered. nisan is associated with the gulgalta [of nukva. the gulgalta( gskull h) of a partzuf is its keter, which in psychological terms is the will to actualize the con

from my master [the arizal, of blessed memory, that the name havayah was engraved on the headband as follows. the yud and the vav were engraved on the right side, one above the other, and the two hei fs on the left side, one above the other. but i do not remember this well. this would fit in well with what was previously explained, that the masculine glights h issued via the area around the right ear and the feminine light via the area around the left ear. now, the high priest was modeled after the supernal man, and therefore would wear the garments of the supernal man. the gsupernal man h is z feir anpin, the arrangement of the sefirot in the human form. anyone who would pass in front of the headband, if he was a righteous person, it would be evident on his [own] forehead, for his binah w

-d-centeredness .translated from sefer halikutim and likutei torah 815 parashat vayeilech [second installment] in this parashah, moses says to the jews: gand now, write for yourselves this song and teach it to the israelites.put it in their mouths.in order that this song remain a witness for the israelites h1 according to the basic meaning of this verse, the gsong h it refers to is the poem ggive ear, o heavens h that constitutes the greater part of the following parashah. however, the sages also understand it as referring to the torah as a whole, and from this verse is derived the commandment incumbent upon each individual to write a torah scroll. know that it is necessary to have in mind that the five books of moses correspond to the five partzufim: the book of genesis corresponds to the

the stabilizing influence of the intellect, while the three upper sefirot of tohu, its intellect, did not break (since intellect is inherently more stable than the volatile emotions; instead, only (1) their backs, or external aspects (2) gfell. h we have explained previously that abba and ima are formed from the two lights of the nose and mouth [of adam kadmon, and thus lack only the light of the ear. therefore [when the vessels of tohu broke] only their backs fell. to allude to the one light they lack [i.e, that of the ear of adam kadmon] we affix a single crown on each of these letters .translated from sha far hamitzvot, ta famei hamitzvot, and etz chaim 821 parashat haazinu the song of moses, which constitutes the greater part of the portion of the torah read this week, begins1: 1give e

k flow like dew, like droplets on new growth, like showers on grass. 3when i proclaim the name of g-d, give greatness to our g-d. 4the rock, perfect are his deeds, for all his ways are just [he is] a steadfast g-d [with] no corruption, equitable and upright is he. let us understand the following differences [in expression] in this passage: 1. what is the difference between gto hear h and gto give ear? h 2. why in the first clause does moses use the imperative[ ggive ear c h, while in the second he uses the future[ glet..hear c h? we would have expected the imperative in the second clause as well: ghear, o earth. h 3. why in the first clause does he say gi shall speak, h while in the second he does not say gi shall talk? h we would have expected the second clause to read: ghear, o earth, an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ts minera by our magistery" hence the entire trend of the preliminary neophyte grade of the golden dawn is towards the purification of the personality. it fulfills the testimony of the hermetic art so that the light within could be fermented and perfected by the ceremonial method of initiation. purification and consecration- this is the insistent and uncompromising theme caught by the candidate's ear "unpurified and unconsecrated thou canst not enter our sacred hall!"fire and water assist in these several consecrations until, eventually, the candidate is placed in the position of balanced power, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritual really stands by itself. it is an introductory ceremony shadowing forth all the majo

aleph ox 2 biv 2 beth house 3 g,gh 3 gimel camel 7 d,dh 4 daleth door 5 h 5 he window 1 o,ulv 6 vau pin or hook 7 z 7 zayin sword or amour n ch 8 cheth fence, enclosure p t 9 teth snake 9 i,y 10 yod hand< k,kh 20,500 7 kaph fist l 30 lamed ox goad n m 40,600 d mem water i n 50,700 1 nun fish 0 s 60 samekh prop y aa,ngh 70 ayin 3 p,ph so, 800 pe eye mouth 3 tz 90,900 3 tzaddi fish-hook? q 100 qoph ear. back of head 7 r 200 resh head u s,sh 300 shin tooth n t,th 400 tau cross <105> meditation no. 1 let the neob hyte consi era point as defined in mathematics-havin position but no magnitude-and let him note the ideas to which t 71 is gives rise. concentrating their faculties on this, as a focus, let him endeavour to realise the immanance of the divine throughout nature, in all her aspects* e a

ousness as distinct from the human consciousness. it is manifested in 7 as just said or in 8 if daath be included. the father is the sun (chokmah. the mother is the moon (binah. the wind beareth it in his bosom (ruach. its nurse is the earth (nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attribution of the seven apertures of the head: right ear .saturn left ear. jupiter right eye. sol left eye .luna mouth .mercury (who is the messenger of the gods) right nostral. mars left nostral. venus these latter represent here the sonoriferous sense. the right and left eye, the luminous sense, as the sun and moon are the luminaries of-the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body

cted with this order. the first sign is always answered by the second. the grip or token is given thus: advance your left foot touching neophyte ritual mine, toe and heel, extend your right hand to grasp mine, fail, try again, and then succeed in touching the fingers only. it alludes to the seeking guidance in darkness. the grand word is har-par-krat, and it is whispered in this position mouth to ear, in syllables (they exchange the word) it is the egyptian name for the god of silence, and should always remind you of the strict silence you have sworn to maintain <31> the pass-word is. it is periodically changed each equinox, so that a member who has resigned, demitted or been expelled, may be in ignorance of the existing pass-word. i now place you between the two pillars of hermes and of s

ine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. chief i am the first and i am the last. i am he that liveth and was dead, and behold! i am alive for evermore, and hold the keys of death and of hell. second he that hath an ear, let him hear what the spirit saith unto the assemblies. second and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of altar with arms extended. chief for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

d be foolhardy onwardto claim the second at the throne. one line more and the conjunction is complete. well, i must wait.now, watch the astrolabe. but see, the projection of the spheres on the plane of the meridian, the lineis passed and francis the second, your fate is sealed. again see, by poison to be administered in theear. the secret222s, but hold, who comes, that stealthy step and listening ear. you222d betray my secret.but what want you?the conductor and philosophus give the sign.cond. of n: brother, and yet father, you know us not, we gave the secret battery twice, and not beinganswered, found the door ajar and entered. we come to crave a boon, and await your good time.this philosophus, in our rosaic system, hath been sent by the council to you, knowing that youdelve in sciences te

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

sta. it is enough to state that this most infamous class of malefactors distilled together the virus of contagious diseases, the venom of reptiles and the sap of poisonous plants; that they extracted from the fungus its deadly and narcotic properties, its asphyxiating principles from datura arts-monium, from the peach and bitter almond that poison one drop of which, placed on the tongue or in the ear, destroys, like a flash of lightning, the strongest and best constituted living being. the white juice of sea-lettuce was boiled with milk which vipers and asps had been drowned. the sap of the manchineel or deadly fruit of java was either brought back with them from their long journeys, or imported at great expense; so also was the juice of the cassada, and so were similar poisons. they pulve

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

attacked: the secret of not fearing an evil is not to think about it, and my advice is completely disinterested since i give it in a work on magic of which i am the author, when i urge upon persons who are nervous, feeble, credulous, hysterical, superstitious devotees, foolish, without energy and without will, never to open a book on magic, to close this one if they have opened it, to turn a deaf ear to those who talk of the occult sciences, to deride them, never to believe in them and to drink water as said the great pantagruelist magician, the excellent cure of meudon. as for the wise. and it is time that we turned to them after making an allowance for the foolish. they have scarcely any sorceries to fear save those of fortune; but seeing that they are priests and physicians, they may be

key has been thrown into the ditch, to the profit of no one, i have deemed it my duty to pick up that key, and i offer it to him who can take it: in his turn he will be doctor of nations and liberator of the world. fables and leading-strings are needed, and will be needed always by children; but it is not necessary that those who hold the leading- strings should be children also, lending a ready ear to fables. let the most absolute science, let the highest reason, be the property of the chiefs of the people; let the priestly art and the royal art assume once more the double sceptre of antique initiations, and the world will re-issue from chaos. burn no more holy the book of hermes 147 images, destroy no more temples; temples and images are necessary for man; but drive out the merchants fr

ROBERT KIRK WALKER BETWEEN WORLDS

ww.dreampower.com/kirk_wbw/pg_30.htm (2 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) modest inquiry not contemptible. how much is written of pygmies, fairies, nymphs, sirens, apparitions, which though not the tenth part [being] true, yet could not spring [out] of nothing? even english authors relate of barry island in glamorganshire [saying] that [upon] laying your ear unto a cleft of the rock [the] blowing of bellows, striking of hammers, clashing of armour [and] filing of irons will be heard distinctly [this noise has occurred] ever since merlin enchanted those subterranean wights to [make] a solid manual forging of armor to [equip] aurelius ambrosius and his britains [so binding them to labour] until he returned [but] merlin being killed in battle, and no

story, and [said] withal that a seer would, with all his [supernatural] optics [that is, vision] perceive no other object so readily as this at such a distance. the secret commonwealth 39 (lord tarbett's report on second sight) a succinct account of my lord of tarbott's [tarbett's] relations in a letter to the honourable robert boyle esquire, of the predictions made by a seer whereof himself was ear and eye-witness. i thought fit to adjoin hereunto, that i might not be thought singular in http//www.dreampower.com/kirk_wbw/pg_30.htm (7 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) this disquisition, that the matter of fact might be undeniably made out, and that i might with all submission give some annotations with animadversions on his supposed causes of tha

perience them. this is followed by two further examples, one involving a skeptical clergyman and highland commentary 109 seer, and the other a very trivial event, possibly a practical joke. lord tarbett's letter to the honorable robert boyle a succinct account of my lord of tarbett's relations in a letter to the honorable robert boyle esquire, of the predictions made by a seer whereof himself was ear and eye witness. kirk gives an entire account of tarbett's letter, then argues against several of the points made in it. as has been suggested in the introduction (page 3) this letter may have part of the curiosity shown towards seership in terms of military intelligence: perhaps the most important general aspect of it is that tarbett began by disbelieving in the sight, but was convinced by so

RUBY TABLET OF SET

one's true and free will. sloth is acceptance of predestination through inaction. hierarchy: thelema requires consciousness. while sloth does not, choosing to be slothful, to not pursue your true will, does require consciousness of some degree (dr. aquino suggests that an alternate opposite of thelema would not be sloth or laziness, but rather "it would be trying to make a silk purse from a sow's ear, ie: frustrating yourself by trying to do or be things which you have no aptitude for, knowledge about, or physical capability for" this alternative definitely needs to be examined for possible inclusion in this taxonomy. can anyone suggest a name for this opposite) hierarchy: actively following one's will may require activity at times, and inactivity at other times. yet thelema is the active

contact one of the priesthood, and it is my further opinion that they deserve to hear something other than silence in return [not to be forgotten is that once one of the iii+ takes the time to give considered answers to questions or comments, he or she is none too happy to hear nothing in return] communication also works inside the temple to outside and outside in. the initiate needs a discerning ear and mind capable of receiving and assessing information for the good and security of the temple of set. communication skills are not impossible to master. they are necessities. communication is not to be found in one single avenue only. there are those, like myself, who prefer the written word for communicating and see great value therein. others find the spoken word the only way to fly. the i

n their predicaments. 17.understanding that i must avoid at all cost reacting whenever i am not integrated and "centered" in the higher planes, since loss of control by the will will drain our energy levels. step 5: neter (the full manifestation) i must understand that when i am: in the e ternal now in an a wakend state r esponsive and have responsibility then can my being form a type of "magical ear" a link in which our neter can speak directly to the heart. v. from 10.16 xv working understanding of the five gates and their function the first gate is located in the region between the pectoral or breast. it is the center of the heart, symbolized by the one called thoth. its symbol is visualized as a silvery white moon. it is the thesis. it is the gate at which the being begins to understan

gue we shared. ptah:(1 [smiling] that was quite an entrance. set [smiling] every now and then i indulge myself in a bit of theatrics. it helps me prepare those who have not been to my house before, or who have not seen me before, for the events that will follow. ptah: but i have seen you before. remember the. set: sonnets? yes, i remember them. you must admit that i spoke to you through the inner ear for the first three sonnets and did not allow you to see me until the fourth. also, this is the first time you have made the journey to my house. it is an occasion of some importance requiring some form of greeting. the theatrics were in order. ptah: can you tell me why i made the journey to your house? set: a guessing game messenger? you will perhaps not be surprised if i say you came in answ

e you these gifts as well. i give you the gift of necessity that you may want and find ways to fill that want. i give you the gift of magic that you may transcend your state. i give you the gift of growth so that you may in time cease being a servant and become a friend. such the daemons gave us and such we give you. now each of the pylon will come to you and whisper his or her password into your ear. you will heed each of these passwords and come at once at their utterance [narrator (after a pause] approach xaturing. see the colors surge as the shapes within xaturing's body pulse and change, pulse and change. place your left hand against its head. feel its glassy coldness hard and smooth against your skin. whisper your password, the secret word that summons your great servant xaturing for

SALMANRUSHDIE THESATANICVERSES

ed sour nothings, but gibreel cried again to chamcha "spoono? you see her or you don't" saladin chamcha saw nothing, heard nothing, said nothing. gibreel faced her alone "you shouldn't have done it" he admonished her "no, sir. a sin. a suchmuch thing" o, you can lecture me now, she laughed. you are the one with the high moral tone, that's a good one. it was you who left me, her voice reminded his ear, seeming to nibble at the lobe. it was you, o moon of my delight, who hid behind a cloud. and i in darkness, blinded, lost, for love. he became afraid "what do you want? no, don't tell, just go" when you were sick i could not see you, in case of scandal, you knew i could not, that i stayed away for your sake, but afterwards you punished, you used it as your excuse to leave, your cloud to hide

i'm making no claims at present, but i can manage this much, i hope. chamcha willed it and farishta did what was willed. which was the miracle worker? of what type- angelic, satanic- was farishta's song? who am i? let's put it this way: who has the best tunes? these were the first words gibreel farishta said when he awoke on the snowbound english beach with the improbability of a starfish by his ear "born again, spoono, you and me. happy birthday, mister; happy birthday to you" whereupon saladin chamcha coughed, spluttered, opened his eyes, and, as befitted a new-born babe, burst into foolish tears. 2 reincarnation was always a big topic with gibreel, for fifteen years the biggest star in the history of the indian movies, even before he "miraculously" defeated the phantom bug that everyon

one. here, at zamzam, is a beheshti, a despised water--carrier, drawing up the vital, dangerous fluid. he has a name: khalid. a city of businessmen, jahilia. the name of the tribe is _shark. in this city, the businessman-turned-prophet, mahound, is founding one of the world's great religions; and has arrived, on this day, his birthday, at the crisis of his life. there is a voice whispering in his ear _what kind of idea are you? man-or-mouse_ we know that voice. we've heard it once before. o o o while mahound climbs coney, jahilia celebrates a different anniversary. in ancient time the patriarch ibrahim came into this valley with hagar and ismail, their son. here, in this waterless wilderness, he abandoned her. she asked him, can this be god's will? he replied, it is. and left, the bastard

ou think that the master of lat's temple would claim comradeship with you just because of your adolescent passion for her" and more kicks, regular, methodical. baal weeps at abu simbel's feet. the house of the black stone is far from empty, but who would come between the grandee and his wrath? abruptly, baal's tormentor squats down, grabs the poet by the hair, jerks his head up, whispers into his ear "baal, she wasn't the mistress i meant" and then baal lets out a howl of hideous scif-pity, because he knows his life is about to end, to end when he has so much still to achieve, the poor guy. the grandee's lips brush his ear "shit of a frightened camel" abu simbel breathes "i know you fuck my wife" he observes, with interest, that baal has acquired a prominent erection, an ironic monument to

be dangerous. nobody will ever take us seriously again" mahound laughs, genuinely amused "maybe you haven't been here long enough" he says kindly "haven't you noticed? the people do not take us seriously. never more than fifty in the audience when i speak, and half of those are tourists. don't you read the lampoons that baal pins up all over town" he recites _messenger, do please lend a _careful ear. your monophilia _your one one one, ain't for jahilia _return to sender "they mock us everywhere, and you call us dangerous" he cried. now hamza looks worried "you never worried about their opinions before. why now? why after speaking to simbel" mahound shakes his head "sometimes i think i must make it easier for the people to believe" an uneasy silence covers the disciples; they exchange look

SATANIC BIBLE

eding the lions and tigers. animal trainer beatty noticed that lavey was comfortable working with the big cats and made him an assistant trainer. possessed since childhood by a passion for the arts, for culture, lavey was not content merely with the excitement of training jungle beasts and working with them in the ring as a fill-in for beatty. by age ten he had taught himself to play the piano by ear. this came in handy when the circus calliope player became drunk before a performance and was unable to go on; lavey volunteered to replace him, confident he could handle the unfamiliar organ keyboard well enough to provide the necessary background music. it turned out he knew more music and played better than the regular calliopist, so beatty cashiered the drunk and installed lavey at the ins

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the gods. other rituals took place periodically to protect the statues. hymns were sung and prayers spoken. festivals were held throughout the year, at which times the public could approach the gods. during the rest of the year the common people could go to a small chapel built at world religions: almanac 55 ancient religions of egypt and mesopotamia the rear of temples, the chapel of the hearing ear, to ask for advice and to pray to the gods. observances and pilgrimages religious celebrations in mesopotamia and ancient egypt combined public displays with private rituals. many occasions had components of both. all displays were meant to affirm the greatness of the gods and usually the legitimacy of the ruler as well. in both cultures the ruler was closely associated with the gods. this was

, nouns in arabic have grammatical gender, so that, for example, the word for fork might be masculine, referred to as a he, while the word for spoon might be feminine, referred to as a she. in arabic, the -ah ending in allah is a feminine form. but when allah is paired with the word hoowa, meaning he is, the masculine he and the feminine ending -ah cancel one another out, suggesting to the arabic ear that allah has no gender. submission to allah according to muslim belief, each individual is given free will, including the opportunity to submit to allah s will. the process 304 world religions: almanac islam of submitting is not easy because of the efforts of evil spirits that lead people to forget their creator and give in to evil temptations. among these spirits, called jinn, a word that m

ght can be sold at a profit) are forbidden, for only allah can know the future. muslims are expected to conduct business through written contracts, and they are expected to be honest in their business dealings. muslims generally follow a number of rituals in connection with important life events. for example, when a baby is born, the father whispers the muslim call to prayer into the baby s right ear. usually within seven world religions: almanac 315 islam days, babies are given a name, and male babies are circumcised. muslim wedding rituals vary widely by culture, but marriages tend to be regarded less as love matches and more as contracts that spell out the legal rights and responsibilities of the bride and groom, who in many cases have been brought together by parents and family. divorc

hui. confucius died in 479 bce, never having achieved his ambition to become a great political leader but having gained a reputation as a hugely successful teacher and philosopher. in the analects, confucius summed up his life this way: at fifteen i set my heart on learning; at thirty i took my stand; at forty i came to be free from doubts; at fifty i understood the decree of heaven; at sixty my ear was attuned; at seventy i followed my heart s desire without overstepping the line. confucius s life was an example of a virtuous existence, and he became the junzi, or superior man, that he had encouraged others to be for the good of society. although he was a simple man who never claimed divine status, confucius was the creator of an ethical system that would regulate the daily lives of peop

other story, it was seventy-two (a magical number in chinese folk belief. one legend claims laozi s mother gave birth to him while leaning against a plum tree, and at birth he was already white-haired and wise. the baby s first words supposedly referred to his origins: he declared that he would take his family name from the word for plum (li in chinese) and then add the given name of the word for ear (er, or erh, because his ears were already very large, like those of all wise men. sima qian noted that laozi traveled to the capital city of the zhou (chou) dynasty (1025 250 bce, luoyang (loyang, which was established in 770 bce. in the city he became the keeper of archival records at the court of the zhou. in addition to compiling historical documents, he also made astrological calculations

SEPHER HA BAHIR

a report of you, and not after in the midst of the years? but it was from the report of you that i feared. what is the report of you? it is the place where they listen to reports. why does the verse say i heard and not i understood [the word heard has the connotation of understanding] as we find (deuteronomy 38:49, a nation whose language you do not hear. 70. why did he say i feared? because the ear looks like the letter aleph. the aleph is the first of all letters. besides this, the aleph causes all the letters to endure. the aleph looks like the brain. when you mention the aleph you open your mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god

will be worthy in his place. this is the meaning of the verse, and god blessed abraham with all. 79. another explanation [it is written (habakkuk 3:2, i heard a report of you and i feared [this means] i understood what was reported about you and i feared. what did he understand? he understood god s though. even [human] though has no end, for man can think, and descend to the end of the world. the ear also has no end and is not satiated. it is thus written (ecclesiastes 1:8, the ear is not satiated from hearing. why is this so? because the ear is in the shape of an aleph. aleph is the root of the ten the bahir 21 commandments. therefore the ear is not satiated from hearing. 80 what is the meaning of the letter zayin in the word ozen (ear? we have said that everything that the blessed holy o

ir body] here too [each thing s name refers to] its body. 81what is an example of this? take the word for root shoresh (shin resh shin. the letter shin looks like the roots of a tree [resh is bent, since] the root of every tree is bent. and what is the function of the final shin? this teaches us that if you take a branch and plant it, it will root again. what is its function of the zayin [in ozen ear [its numerical value is seven] corresponding to the seven days of the week. this teaches us that each day has its own power. and what is its function [in the word ozen? this teaches us that just like there is infinite wisdom in the ear, so is there power in all parts of the body. 82 what art the seven parts of man s body? it is written (genesis 9:6, in the form of god, he made man. it is also

nd closed? because we said: do not read mem, but mayim (water. the woman is cold, and therefore, must be warmed by the male. why should the nun have two forms, bent and straight? because it is written (psalm 72:17, before the sun shall his name reign (ya-nun [this is] from two nuns, the bent nun and the straight nun, and it must be through male and female. 87. it is written (ecclesiastes 1:8, the ear is not satiated from hearing. it is also written (ecclesiastes 1:8, the eye is not satiate from seeing. this teaches us that both draw from thought. what is thought? it is a king that is needed by all things that were created in the world, both above and below. 88. what is the meaning of the expression, it rose in thought? why do we not say that it descended [in thought? indeed, we have said

od, and he showed him a tree. this is the tree of life the bahir 41 that satan had removed. he then cast it into the water, and the water became sweet. the blessed holy one then gave the satan a decree and a law, and it was there that he proved israel. the blessed holy one warned israel saying (exodus 15:26, if you listen to the voice of the lord your god [and do what is upright in his eyes, give ear to his commandments, and keep all his decrees, then all the sickness that i brought upon the egyptians, i will not bring upon you, for i am god who heals you. 162. what is this like? a king had a beautiful daughter, and others desired her. the king knew about it, but could not fight those who wanted to bring his daughter to evil ways. he came to his house and warned her, saying, my daughter, d

SEPHER YETZIRAH WESTCOTT

ths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of t

e seven letters; it is not found in the ancient copies of the "sepher yetzirah" he produced beth, and referred it to wisdom; he crowned it, combined and formed with it the moon in the universe, the first day of the week, and the right eye of man. he produced gimel, and referred it to health; he crowned it, combined and joined with it mars in the universe, the second day of the week, and the right ear of man. he produced daleth, and referred it to fertility; he crowned it, combined and formed with it the sun in the universe, the third day of the week, and the right nostril of man. he produced kaph, and referred it to life; he crowned it, combined and formed with it venus in the universe, the fourth day of the week, and the left eye of man. he produced peh, and referred it to power; he crown

h it the sun in the universe, the third day of the week, and the right nostril of man. he produced kaph, and referred it to life; he crowned it, combined and formed with it venus in the universe, the fourth day of the week, and the left eye of man. he produced peh, and referred it to power; he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth day of the week, and the left nostril of man. he produced tau, and referred it to beauty; he crowned it, combined and formed with it jupiter in the universe, the seventh day of the week, and the mouth of man. by these seven letters were also made seven worlds, seven

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

a performer (that is to say, in his more lucid and orderly moments) had forced his reinstalment, and he had now, for the most part, reconciled himself to the narrow sphere of his appointed adagios or allegros. the audience, too, aware of his propensity, were quick to perceive the least deviation from the text; and if he wandered for a moment, which might also be detected by the eye as well as the ear, in some strange contortion of visage, and some ominous flourish of his bow, a gentle and admonitory murmur recalled the musician from his elysium or his tartarus to the sober regions of his desk. then he would start as if from a dream, cast a hurried, frightened, apologetic glance around, and, with a crestfallen, humbled air, draw his rebellious instrument back to the beaten track of the glib

k of the glib monotony. but at home he would make himself amends for this reluctant drudgery. and there, grasping the unhappy violin with ferocious fingers, he would pour forth, often till the morning rose, strange, wild measures that would startle the early fisherman on the shore below with a superstitious awe, and make him cross himself as if mermaid or sprite had wailed no earthly music in his ear(*orpheus was the favourite hero of early italian opera, or lyrical drama. the orfeo of angelo politiano was produced in 1475. the orfeo of monteverde was performed at venice in 1667) this man's appearance was in keeping with the characteristics of his art. the features were noble and striking, but worn and haggard, with black, careless locks tangled into a maze of curls, and a fixed, speculati

yes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the voice. she was yet a child when she sang divinely. a great cardinal great alike in the state and the conservatorio heard of her gifts, and sent for her. from that moment her fate was decided: she was to be the future glory of naples, the prima donna of san carlo. the cardinal insisted upon the accomplishment of his own predictions, and provided her with the most renowned masters. to in

east, of his name would add celebrity to his art. the girl's perverseness displeased him. however, he said nothing, he never scolded in words, but he took up the faithful barbiton. oh, faithful barbiton, how horribly thou didst scold! it screeched, it gabbled, it moaned, it growled. and viola's eyes filled with tears, for she understood that language. she stole to her mother, and whispered in her ear; and when pisani turned from his employment, lo! both mother and daughter were weeping. he looked at them with a wondering stare; and then, as if he felt he had been harsh, he flew again to his familiar. and now you thought you heard the lullaby which a fairy might sing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchante

nd fire, laughter and tears, fear and hope, the deceiving dame) now notwithstanding the triumph both of the singer and the opera, there had been one moment in the first act, and, consequently, before the arrival of pisani, when the scale seemed more than doubtful. it was in a chorus replete with all the peculiarities of the composer. and when the maelstrom of capricci whirled and foamed, and tore ear and sense through every variety of sound, the audience simultaneously recognised the hand of pisani. a title had been given to the opera which had hitherto prevented all suspicion of its parentage; and the overture and opening, in which the music had been regular and sweet, had led the audience to fancy they detected the genius of their favourite paisiello. long accustomed to ridicule and almo

SIR WALLIS BUDGE EGYPTIAN MAGIC

the utchat occurs in a greek spell for the discovery of a thief written as late as the ivth century of our era. 2 in it we are told to "take the herb khelkbei and bugloss, press out the juice and burn the crushed leaves and mix the ashes with the juice. anoint and write upon a wall khoo with these materials. and take a common piece of wood, and cut a hammer out of it, and strike with it upon the ear, pronouncing this spell-'i adjure thee by the holy names, render up the thief, who has carried away such [and such] a thing khalkhak, khalkoum, khiam, khar, khroum, zbar, beri, zbarkom, khre, kariob, pharibou, and by the terrible names greek aeehhhiiiiooooouuuuuuwwwwwww" 3 following these words we have a picture of the utchat p. 58 with an arrangement of certain vowels on each side of it thus:

rkom, khre, kariob, pharibou, and by the terrible names greek aeehhhiiiiooooouuuuuuwwwwwww" 3 following these words we have a picture of the utchat p. 58 with an arrangement of certain vowels on each side of it thus: greek w uu iiii hhhhh eeeeee aaaaaaa greek a ee hhh iiii hhhhh eeeeee aaaaaaa the spell continues "render up the thief who has stolen such [and such] a thing: as long as i strike the ear with this hammer, let the eye of the thief be smitten and inflamed until it betrays him' saying these words strike with the hammer" 1 13. the amulet of "life (ankh. the object which is represented by this amulet is unknown, and of all the suggestions which have been made concerning it none is more unlikely than that which would give it a phallic origin. whatever it may represent, it certainly

fficial was charged with "carrying abroad their words to their mothers and sisters who were there to stir up men and to incite malefactors to do wrong to their lord; another was charged with aiding and abetting the conspiracy by making himself one with the ringleaders; another was charged with being cognizant of the whole matter, and with concealing his knowledge of it; another with p. 74 "giving ear to the conversation held by the men conspiring with the women of the perkhent, and not bringing it forward against them" and so on. the conspiracy soon extended from egypt to ethiopia, and a military official of high rank in that country was drawn into it by his sister, who urged him to "incite the men to commit crime, and do thou thyself come to do wrong to thy lord; now the sister of this of

ed and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, and each cheek was fastened a bandage or strip of linen; over the forehead went four pieces of linen, on the top of the head two, outside the mouth two, and inside two, over the chin two, and over the nape of the neck four large pieces; there were p. 189 to be twenty-two pieces to the right and to the left of the face passing over the two ears. the lady of the west is then a

SIX WAYS OF KNOWLEDGE

articularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the ea

SOLOMON

the laurel-leaves in water, and sprinkle his house with the water, from within to the outside. and at once i retreat" 83. the twelfth said "i am called saphathora l, and i inspire partisanship in men, and delight in causing them to stumble. if any one will write on paper these names of angels, iac, ieal, i elet, saba th, ithoth, bae, and having folded it up, wear it round his neck or against his ear, i at once retreat and dissipate the drunken fit" 84. the thirteenth said "i am called bob l (sic, and i cause nervous illness by my assaults. if i hear the name of the great 'adona l, imprison bothoth l' i at once retreat" 85. the fourteenth said "i am called kumeat l, and i inflict shivering fits and torpor. if only i hear the words 'z r l, imprison kumenta l' i at once retreat" 86. the fift

e of coriander "seminis grana tria in tertianis devorari iubent aliqui ante accessionem, vel plura illini fronti" the testament evidently belongs to pliny's age] 88. the seventeenth said "i am called ieropa l. on the stomach of men i sit, and cause convulsions in the bath and in the road; and wherever i be found, or find a man, i throw him down. but if any one will say to the afflicted into their ear these names, three times over, into the right ear 'iudariz, sabun, den' i at once retreat" 89. the eighteenth said "i am called buldum ch. i separate wife from husband and bring about a grudge between them. if any one write down the names of thy sires, solomon, on paper and place it in the antechamber of his house, i retreat thence. and the legend written shall be as follows 'the god of abram

SORCERIES OF ZOS

nse and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due cou

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ual events. yet they are plainly not events simply known through sight or hearing, or understood by the thinking mind. behind the events is the word (logos, an aspect of the cosmic spirit. for him these events are actually the manifestation of some higher meaning. it is safe to suppose that in the instance of a man being raised from the dead a case that poses the greatest challenge to the eye and ear and to the reasoning mind the very deepest meaning lies concealed. moreover, as renan has pointed out in his life of jesus, the raising of lazarus was undoubtedly an event of decisive significance influencing the end of the life of jesus. at the same time, renan s own standpoint seems untenable. for why should the idea that jesus had raised someone from the dead, when it circulated among the p

n jesus the logos had become flesh, and he was to become the teacher of initiation to all humanity. his community of mystai was to be the human race. in place of the old principle of selecting individuals, there was to be the gathering together of all. hence everyone was enabled to become a mystes, insofar they were sufficiently mature to do so. the gospel is proclaimed to all, and whoever has an ear to hear is eager to fathom its mysteries; the heart of each has the decisive voice. thus it was no longer a case of introducing one person or another into the temples of the mysteries, but of the 138 christianity as mystical fact word spoken to all and heard now with more, now with less clarity and strength. and it will be left to the daimon, the angel in a person s own breast, to decide how f

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

uesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists 11 "cross my heart and hope to die" the mysterious "x" factor 205 12 that ravenous dark bird sublime mysteries of the illuminati's 241 double-headed eagle 1 3 the riddle of the great seal of the united states, and the all-seeing eye 265 of the serpent of wisdom 14 "silence, slaves, or we'll cur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs 307 17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star

pe of an unfinished pyramid (usa today newspaper, august 10, 1999, p. 8a) from the herder dictionary of symbols (chiron publications, illinois, we have two different representations of the alchemical/mystical concept of "trinity as unity" at left is a rosicrucian seal and at right is an illustration from valentinius's duodecim claves, 1678. fourteen "silence, slaves, or we'll cut your throat from ear to ear..binding myself under no less penalty than that of having my throat cut across. oath of freemasonry entered apprentice degree (1) but above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath. james 5:12 in every ritual degree of freemasonry and in all the most important ceremonial rituals and initiations of elite orders, the candidate

dy severed in two, my bowels taken from thence and burned to ashes, the ashes scattered before the four winds of heaven, that no more remembrance might be had of so vile and wicked a wretch as i would be, should i ever, knowingly, violate this my master mason's obligation. that's not all. in the 4th degree, mark master of the york rite, the candidate performs a ritual which symbolizes having his "ear smitten off" if he reveals the order's secrets. and for the 5th degree, past master, the hapless candidate agrees as follows..binding myself under no less penalty than (in addition to all my former penalties) to have my tongue split from tip to root, that i might thereafter be unable to pronounce the word. the sixth degree (most excellent master) of the york rite continues with the horrific pe

e by placing the forefinger of the right hand upon the lips."2 richardson's monitor of freemasonry remarks that this sign "is a caution to a companion when you wish him to keep silent."3 in the ritual degree ceremony of the secret master, the candidate places two fingers to his lip and is told that the obligation he is taking "enjoins secrecy and to "silence, slaves, or we'll cut your throat from ear to ear" 287 richardson's monitor of freemasonry (pp. 142-143) provides these bloody reminders of the horrible penalties that await the mason or other elitist who divulges secrets of the order "silence, slaves" is certainly the catchword for the submissive servants of satan's earthly elite corps of leaders. obey the orders and decrees of the council of princes of jerusalem, under penalties of a

ar deity. harpocrates was often pictured sitting on his mother's lap, suckling at her breast. later, the catholic church adopted similar images in the veneration of mary with child. sometimes harpocrates was pictured naked or with horns on his head, symbols of power. he often sat on a lotus flower. the lotus is a sexual symbol of the female vagina.7 "silence, slaves, or we'll cut your throat from ear to ear" 289 in the active days of benjamin franklin and our nation's founders, their secret society counterparts in great britain made use of the god harpocrates. sir francis dashwood, instrumental in the british operation of the illuminati, recruited nobility for his hell-fire club, a secret group based on magic, satanism, and sex. numerous harlots and sometimes newly deflowered virgins were

THE BOOK OF PLEASURE

comes physical, let him imagine another's body, he has that sigil or its emergency. this, although not his original purpose, he will and exceedingly amiable. 23: laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief 24. 24: it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceiv

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e crandon had really begun her psychic career. piper was a direct-voice medium, who while entranced, would allow her body to be taken over by spirits who would use her voice to speak and, on occasion, to write messages to those persons assembled for her seances. eight-year-old leonora (often spelled leonore) had been playing in the family garden when she suddenly felt a stinging blow on her right ear and heard a kind of hissing sound that gradually became a voice repeating the letter s. once this had been resolved, leonora clearly heard the same voice tell her that her aunt sara had died, but her spirit remained near. leonora s mother made note of the day and the hour in which she had received the spirit communication, and a few days later the family learned that sara had died at the very

usness from other states of consciousness: 1. ineffability. when one receives an illumination experience, james comments, it defies expression; no adequate report of its contents can be given in words. the mystical experience, he suggests, must be directly experienced; it cannot be imparted or transferred to others. mystical states are, therefore, more like states of feeling. lacking the heart or ear, we cannot interpret the musician or the lover justly, james writes, and are even likely to consider him weak-minded or absurd. the mystic finds that most of us accord to his experiences an equally incompetent treatment. 2. noetic quality. although the mystical states are similar to states of feeling, to those who experience them they seem also to be states of knowledge. they are states of ins

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

american society for psychical research (vol. lxv, no. 3) in which she mentioned that both she and her husband were children of methodist ministers schooled against superstition from the time of their birth. when watson was asked by an investigator for the aspr whether the experience of hearing her grandfather speak could be compared to hearing someone in the flesh or to hearing with one s inner ear, she answered that it had been as if grandad parker had been there in the flesh, speaking in a soft, yet determined voice. watson s father, rev. walter e. parker, sr, corroborated his daughter s story in a letter to the aspr in which he wrote, in part, that gladys had always been his father s favorite grandchild and that they had promised to let her know if and when grandad became seriously il

so that the doubter stood instantly corrected. the disturbances maintained their scheduled arrival time of about ten o clock in the evening until the day that mrs. wesley remembered the ancient remedy for ridding a house of evil spirits. they would get a large trumpet and blow it mightily throughout every room in the house. the sounds of a loud horn were said to be unpleasing to evil spirits. the ear-splitting experiment in exorcism was not only a complete failure, but now the spirit began to manifest itself in the daylight as well. the children seemed almost to welcome the fact that old jeffery would be available during their playtime hours as well as being an amusing nighttime nuisance. several witnesses reported seeing a bed levitate itself to a considerable height while a number of the

matilda, listening for any mention of her name and what she feared would be her dreaded fate, woodruffe grew annoyed with her presence and accused her of eavesdropping on a private family conversation with his wife. angrily, the judge ordered his overseers to cut off one of chloe s ears as punishment. from that time on, chloe wore a green headscarf with an earring pinned to it to hide her missing ear. wise in the ways of herbs and potions, chloe came up with what she believed might be the perfect means that would guarantee her status of house slave and keep her out of the fields. she baked a birthday cake for the woodruffes oldest daughter and placed oleander, a poison, into the mix, scheming that the family would become ill and her services would be required to nurse them back to health

to be used again while he lived. this decree was relatively short-lived, for clark woodruffe was murdered a few years later. since that scene of mob violence in antebellum louisiana, the ghost of chloe has been often sighted both inside and outside of the plantation house. she is most often seen wearing a green headscarf wrapped turban-style around her head with an earring pinned over her missing ear. her spirit is also held responsible for stealing earrings from many guests over the nearly 200 years since her hanging. john and teeta moss, the current owners of the myrtles plantation, have converted the place into a bed and breakfast, and hester eby, who manages house tours of the mansion and grounds, states that the haunting phenomena continue unabated. teeta moss even photographed a shad

THE GOD OF THE WITCHES

christ ever appeared to them when they called onthem, as he had, who would not cheat them. this was undoubtedly the great appeal of the old religion; thegod was there present with his worshippers, they could see him, they could speak to him as friend to friend,whereas the christian god was unseen and far away in heaven, and the petitioner could never be sure that hisprayer would reach the divine ear.the main part of the religious rite was a ceremony comparable with the mass. it must, however, be noted thatthis rite was not in any way an attempt to represent the last supper as described in the gospels, except that itincluded the distribution of bread and wine; therefore cotton mather is wrong when he says that they"imitated the supper of our lord. the most detailed accounts of the ceremony

the custom of burning the witch was not the invention of the church,which only took advantage of a custom already existing and did nothing to modify the cruelty of morebarbarous times. death by burning was considered by the witches themselves as so essential that ann foster,of northampton,[19] when condemned to die for witchcraft in 1674 "mightily desired to be burned, but thecourt would give no ear to that, but[*1 teind= tenth, tithe.*2 kane =tax.]that she should be hanged at the common place of execution" this is in accordance with the request of awitch in the rudlieb,[20] who when about to be hanged asked that her body should be taken down from thegallows and burnt, and the ashes strewn on water, lest being scattered in the air they should breed clouds,drought and hail.it is interestin

THE KEY TO THE MYSTERIES

e a word of prayer! have we need to inform god of what we ask from him? does not he know what is necessary for us? if we weep, let us offer him our tears; if we rejoice, let us turn towards him our smile; if he smite us, let us bow the head; if he caress us, let us sleep within his arms! our prayer will be perfect, when we pray without knowing whom we pray. prayer is not a noise which strikes the ear; it is a silence which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law

it; above all, the first time, with a single blow of the magic knife to cut the throat of that innocent creature! one night i had just accomplished the funereal rites, i was seated in the circle on the interior threshold of my door, and the victim had just been consumed in a great fire of alder and cypress wood. all of a sudden, quite close to me. i dreamt or rather i felt it pass. i heard in my ear a heartrending wail. one would have said that it wept; and since that moment, i think that i am hearing it always" eliphas had risen; he looked fixedly upon his interlocutor. had he before him a dangerous madman, capable of renewing the atrocities of the seigneur of retz? and yet the face of the man was gentle and honest. no, it was not possible "but then this victim. tell me clearly what it w

by a monster phantom, who sought to strangle you? did it not hurt you" eliphas remembered "yes" said he "certainly, i had the beginning of a sort of apoplectic attack, and a horrible dream. but how do you know that "at the same time, an invisible hand struck me roughly on the shoulder, and awoke me suddenly. i dreamt then that i saw you fighting with astaroth. i jumped up, and a voice said in my ear 'arise and go to the help of thy master; he is in danger' i got up in a great hurry. but where must i run? what danger threatened you? was it at your own house, or elsewhere? the voice said nothing about that. i decided to wait for sunrise; and immediately day dawned, i ran, and here i am "thanks, friend" said the magus, holding out his hand "astaroth is a stupid joker; all that happened last

ed chapel of an old castle. a door hidden by a black drapery opened on to this room; behind the drapery one guessed the hidden light of tapers, and it seemed to eliphas that, driven by a curiosity full of terror, he was approaching the black drapery. then the drapery was parted, and a hand was stretched forth and seized the arm of eliphas. he saw no one, but he heard a low voice which said in his ear "come and see your father, who is about to die" the magus awoke, his heart palpitating, and his forehead bathed in sweat "what can this dream mean" thought he "it is long since my father died; why am i told that he is going to die, and why has this warning upset me" the following night, the same dream recurred with the same circumstances; once more eliphas awoke, hearing a voice in his ear rep

nd that he seemed exalted to the point of madness, recalled the pale priest who, a year earlier, had been looking for the "grimoire" of honorius. but the description which the public sheets gave of the criminal disagreed with the recollection of the professor of magic. in fact, the majority of the papers said that he had black hair "it is not he, then" thought eliphas "however, i still keep in my ear and in my memory the word which would now be explained for me by this great crime 'you will soon learn something. before a little, you will hear speak of me" the trial took place with all the frightful vicissitudes with which every one is familiar, and the accused was condemned to death. the next day, eliphas read in a legal newspaper the account of this unheard-of scene in the annals of justi

THE MIDDLE PILLAR

d "snah mee-uhgh,"30 meaning "and the honor. clasp the fingers over the breast and say "an talamh, gu sior (pronounced "an tal-uhv, goo shee-or" meaning "the world, everlasting. say "fiilte (pronounced "faal-chuh,"3l meaning "hail. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishg pentagram. as you do so, vibrate "gaoth an the pentagram 203 ear (pronounced "goo-uh a nyar" meaning "east wind. thrust the dagger tip or index finger through the center of the pentagram and vibrate "adhar (pronounced "aar" meaning "air. keep the right arm extended throughout, never let it drop. the pentagrams should be visualized in a flaming blue or white light. go to the south and draw the same pentagram while vibrating "gaoth a deas (pronounced "goo-uh

THE MOTHMAN PROPHECIES

s no joke. i looked point pleasant up on the map. it was about eight hundred miles from new york. oiled my fourteen-foot monster traps, got into my car, and headed for the ohio valley] monsters, ufos, and apparitions have an, interesting affinity for garbage dumps and junk yards even the famous miracle at lourdes, france, in 1858, took place at the local garbage dump- 7- the night of the bleeding ear i. gwendoline martino was back in her apartment in cherry hill, new jersey, early in december 1966, packing her things for a trip to europe. her unlisted phone rang. a female voice with a slight foreign accent came on the line "hello, gwen "yes, this is gwen "gwen stevens "no, this is gwen martino "you're not gwen stevens "no. you've got the wrong gwen" this same woman called back again on two

l mcdaniel asked "what noise "it was metallic and hollow. a loud noise. like a piece of metal had fallen all the way down from the top or something" everyone had heard the sound. except me. and i hadn't done anything to make such a noise. keith led connie, still crying, to their car "please, let's get out of here" she begged "i'm bleeding" mary mallette suddenly exclaimed, cupping her hand to her ear. i flashed my light into her ear. a small trickle of blood was oozing out "did you hear anything else" i asked. everyone shook his head "no, but it doesn't feel right here, does it" mary hyre observed "it feels oppressive. heavy" i had to agree with her. something did seem to be out of whack. steve mallette led his wife away. now we had two hysterical women on our hands "did you really see som

al women on our hands "did you really see somebody back there" i asked deputy sullivan quietly "it's hard to say. might have been an animal. a deer or something" the whole group was now in a state bordering on sheer panic. i could see that their feelings were real. this was not just some kind of act being staged for my benefit. i'm no hero, but i did not share their fear. mrs. mallette's bleeding ear was a sign of concussion, meaning the air pressure had changed suddenly. connie had apparently had an hallucinatory or psychic glimpse of those frightening eyes. the metallic clang could not have come from inside the building or i would have heard it, too. it may have been associated with the sudden change in air pressure. i scanned the black skies. there was not a star, not a light visible. w

e had apparently had an hallucinatory or psychic glimpse of those frightening eyes. the metallic clang could not have come from inside the building or i would have heard it, too. it may have been associated with the sudden change in air pressure. i scanned the black skies. there was not a star, not a light visible. we all filed back to our cars and returned to the mcdaniels' home. mary mallette's ear stopped bleeding. keith drove a still-shaking connie carpenter home. and, being an all-time idiot, i returned to the tnt area for another look. it was well past midnight as i drove aimlessly up and down the dirt roads among the igloos. mothman did not pop out of the bushes to cry "boo" but i did have one curious experience. as i passed a certain point on one of the isolated roads i was suddenl

transit yet privately pleased with my discovery. in daylight i returned to the same spot. the zone of fear was gone. i searched for power transmission lines, telephone microwave towers, and anything that might have radiated energy through the area. there was nothing. nor did a daytime exploration of the power plant reveal anything connie might have mistaken for red eyes. mrs. mallette's bleeding ear and my discovery of the ultrasonic zone of fear convinced me that ufo-type phenomena were present in the tnt area even though the police and press had not received any reports. i asked mrs. hyre and the mcdaniels to be alert for any rumors of sightings. within days i tracked down dozens of ufo witnesses throughout the ohio valley. at 2 a.m. on the morning i was first prowling the tnt area, a y

THE NECRONOMICON SIMON VERSION

nd-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names

ead the characters, but could not, as though i once knew the tongue but had since long forgotten. my head began to ache as though a devil was pounding my skull, when a shaft of moonlight struck the metal amulet, for i know now what it was, and a voice entered into my head and told me the secrets of the scene i had witnessed in one word: kutulu. in that moment, as though whispered fiercely into my ear, i understood. these are the signs carved upon the grey stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write these words: of the three carved symbols, the first is the sign of our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in

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

being already the mother of a large family, a family as diverse as the offspring of uranus, father of the gods, born to him by earth, earthy and celestial. sweet lyrics are crushed cheek by jowl with the most corrosive satire, sonorous heroics and blank verse at times merge into the most raucous of hudibrasian doggerel, rimes of the sweetest and the most perverse character ring in our astonished ear, tragedy and farce, ever extremes: paul and virginie sitting on the knees of pantagruel, blowing kisses through the sephirotic circle of eternity. at times we listen to the yearning hopes of a paracelsus, or the noble words of a tannhauser; at times warm arms are flung around us, and the hot kisses of some messaline suffocate our very breath, leading us into the mansions of a de sade and throu

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

it be the love of a virgin, a harlot, or a wife. no man-made law, no convention, no ceremony can create it; for it is spontaneous, anarchic; few are its children, and still fewer its warriors. all that this lover sees breathes galice h; all that he hears reverberates with her name; all that he smells holds the clinging scent of her hair, alice, alice, alice! he feels she is beyond him; yet in his ear whispers the master; whose power is rapture. i drew a hideous talisman of lust in many colours where strong sigils shone; crook fd mystic language of oblivion, fitted to crack and scorch the terrene crust and bring the sulphur steaming from the thrust of satan fs winepress, was ill written on the accursed margin, and the orison scrawled backwards, as a bad magician must. by these vile tricks

s her voice is hoarse and horrible: o phadra! lend me of thy wickedness, lest i go mad to contemplate myself *the mother fs tragedy, vol. i, p. 164. then turning to madeline. young, pretty, and foolish. who bids her seek help from the mother of god, gour lady of the seven stars h says: can you not see? i am cut off from god! loathsome bull-men in their corruption linked whisper lewd fancies in my ear. great fish, monstrous and flat, with vile malignant eyes, and crawling beetles of gigantic strength, crushed, mangled, moving, are about me. go! go! do not touch the carcass of myself that is abased, defiled, abominable *the mother fs tragedy, vol. i, p. 65. then ulric enters, evidently now totally mad; the fearful power of his neronic lust has reft asunder the last thread of his sanity; in h

at his mother fs bidding, himself: a blood-grey vapour and a scorpion steam to poison the unrighteous life of god *the mother fs tragedy, vol. i, p. 65. thus does this fearful tragedy end. gruesome with lust and cruelty, ulric, a horrible perversion, overcome by the violence of his desires, a second amnon, a second de sade. his ideal once at least partially pure, broke, as the truth burst on his ear, into a wild and fearful nightmare; and in his brutal fury we find that perhaps the sadism of to-day is but an avatar of those past days, when our progenitors, like some still existing savages, carried on their courtship with club and spear, and solemnized their marriage with rape and ravishment. still one more phase of perverse love remains for us to study; the curious lust of man for woman a

THE ABYSS AND TABAET

l to achieve a spiritual or elevated state, depression or any state seemingly desired by the tonal and vibratory frequency. such sound manipulation can be proven in binaural beats of phi frequencies, created by two frequencies operating in different ears to create a brainwave corresponding to an emotion. the phi brainwave frequency is the actual difference of the two different frequencies in each ear. the use of sound in ritual is empowering, it activates the imagination and allows belief to fully overtake and thus command. the chanting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva

THE BOOK OF GATES

graph continues] tuat" along the front of the twelve shrines stretches an enormous serpent, the duty of which is to protect those who stand in them. beyond the shrines is a long basin or lake of boiling water, with rounded ends, in which stand up to their waists twelve mummied gods, with black heads, who either have white bodies, or are arrayed in white apparel; in front of each god grows a large ear of wheat. these gods are described as "the gods in the boiling lake" the texts which relate to both groups of beings are as follows- p. 111"[those who are in] their shrines are the members of the god whose shrines the serpent seti guardeth. ra saith unto them-'open ye [the doors of] your shrines, so that my radiance may penetrate the darkness in which ye are! i found you weeping and lamenting

have decreed for you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offered unto them upon earth the offerings which must be made from their land" in the lower register are the figures of twelve men, each of whom tends a monster ear of corn, or a tree, under the superintendence of a god who leans on a staff, and a group of reapers, each holding a sickle. the text, which is mutilated in places, reads: p. 188 "they perform. their work in connection with the grain, and they embrace (i.e, cultivate) the divine grain (or, nepra, and the spirits feed upon their grain in the land of the god of light (khu, who cometh forth and pa

THE SECRET RITUALS OF THE OTO

:21 pm] the secret rituals of the o.t.o. the other answers: of our straight walking with each other. touch the right knees and say together: my knees bend not in supplication either to you or to another. advancing the lower part of the torso, say: my body doth not do you wrong. the other, advancing the breast, replies: my bosom keeps your secrets close. the first, putting his mouth to the other s ear: my mouth speaks to you, truth in song. the second, putting his mouth to the ear of the first, while both throw the left arm over the back of the other: my arm defends you from your foes. this sign and grip combined, demands a word. it is the word by which i raised you, the word by which we triumph over death. this word is too sacred to utter on any other occasion; and you will therefore say i

and i behold pan. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (7 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. the snows are eternal above, above and their perfume smokes ever into the nostrils of the stars. but what have i to do with these? to me only the distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan!

nd, iona, and all the britains within the sanctuary of the gnosis, most puissant and sovereign commander of the holy order of the temple, grand master of the knights of the holy ghost, greeting and peace in the most sacred and mysterious name of the true and living god most high, and in the word, and in the holy ghost. hearken thou, o most illustrious and illuminated brother unto my word and give ear unto my counsel and reproof! shut it up closely in thine heart, and set a seal upon thy lips! whosoever is worthy to receive it, unto him shalt thou reveal it; and unto the faithful shalt thou make it known. is there one among the very illustrious sir knights that are sovereign grand inspectors general who understandeth my word? is there any within thy consistory that apprehendeth o.t.o? seek

THE HOLY BIBLE KING JAMES VERSION

es said unto him, as soon as i am gone out of the city, i will spread abroad my hands unto the lord [and] the thunder shall exodus page 36 cease, neither shall there be any more hail; that thou mayest know how that the earth [is] the lord s. 9:30 but as for thee and thy servants, i know that ye will not yet fear the lord god. 9:31 and the flax and the barley was smitten: for the barley was in the ear, and the flax [was] bolled. 9:32 but the wheat and the rie were not smitten: for they [were] not grown up. 9:33 and moses went out of the city from pharaoh, and spread abroad his hands unto the lord: and the thunders and hail ceased, and the rain was not poured upon the earth. 9:34 and when pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened hi

d against moses, saying, what shall we drink? 15:25 and he cried unto the lord; and the lord shewed him a tree [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, 15:26 and said, if thou wilt diligently hearken to the voice of the lord thy god, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, i will put none of these diseases upon thee, which i have brought upon the egyptians: for i [am] the lord that healeth thee. 15:27 and they came to elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. 16:1 and they took their journey from elim, and all the congregation of the children

have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master s, and he shall go out by himself. 21:5 and if the servant shall plainly say, i love my master, my wife, and my children; i will not go out free: 21:6 then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. 21:7 and if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. 21:8 if she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. 21:9 and if he have betrothed her u

is pieces, and unto his head. 29:18 and thou shalt burn the whole ram upon the altar: it [is] a burnt offering unto the lord: it [is] a sweet savour, an offering made by fire unto the lord. 29:19 and thou shalt take the other ram; and aaron and his sons shall put their hands upon the head of the ram. 29:20 then shalt thou kill the ram, and take of his blood, and put [it] upon the tip of the right ear of aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. 29:21 and thou shalt take of the blood that [is] upon the altar, and of the anointing oil, and sprinkle [it] upon aaron, and upon his garments, and upon his sons, and upon the garments of his sons with hi

water; and moses burnt the whole ram upon the altar: it [was] a burnt sacrifice for a sweet savour [and] an offering made by fire unto the lord; as the lord commanded moses. 8:22 and he brought the other ram, the ram of consecration: and aaron and his sons laid their hands upon the head of the ram. 8:23 and he slew [it] and moses took of the blood of it, and put [it] upon the tip of aaron s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 8:24 and he brought aaron s sons, and moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and moses sprinkled the blood upon the altar round about. 8:25 and he took the fat, and the rump, and all the fat that [was] upon the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

in his right hand, which he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, probably a dove, the symbol of the holy spirit, descending from the sun, but, as this part of the medal is less perfect than the rest, the species cannot be clearly discovered. in his left hand be holds a short staff, from the upper side of which springs an ear of corn, and from the lower a bunch of grapes, which being the two most esteemed productions of the earth, were the natural emblems of general fertilization. this figure is there- 1 aiei baleonti oikwj. odyss. l, ver. 607. 2 see plate ix, fig. 10 a. 94 on the worship fore the generator, as that on the other side is the destroyer, whilst the sun, of whose attributes both are personifications, i

n transports, arriving from all parts a meeting and mingling of a hundred thousand subjects, sudden and transitory, novel, it is true, but of a frightful novelty, which offends the eye and sickens you. among these same subjects some are real, and others deceitful and illusory. some are pleasing (but very little, as are the little bells and melodious instruments of all sorts, which only tickle the ear and do not touch the heart at all, consisting more in noise which amazes and stuns than in harmony which pleases and rejoices, the others displeasing, full of deformity and horror, tending only to desolation, privation, ruin, and destruction, where the persons become brutish and transformed to beasts, losing their speech while they are in this condition, and the beasts, on the contrary, talk

TYSON DONALD NEW MILLENNIUM MAGIC

ated with white magic for harmful and base pur- poses. the symbols of holiness are in themselves no defense against the powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this way, bound up by evil while still thinking they d

vau 1 zayin t cheth n teth d yod' kaph 3 lamed 3 mem d nun 1 samekh 0 ayin y pe 5) tzaddi 3 qoph i;l resh 1 shin td tau n mother double double double single single single single single single double single mother single single single double single single double mother double c is meaning trans. value 1 ox house camel door window nail sword fence snake hand fist goad water fish prop eye mouth hook ear head tooth cross a b, v c, ch d, dh h 0, u, v z ch t 1, y k, kh l m n s aa, ngh p, ph tz q r s, sh t, th in divination with the tarot, where the cards are related to the life of a specific individual, the abstract observing fool is replaced by a significa- tor, one of the court cards of the minor arcana that is supposed to approximate the qualities of the person whose fortune is being read. th

est possi- ble fulfillment for any living thing, the best use of all its circumstances and talents in harmony with cosmic law. by consciously striving for purity of purpose the magus opens his or her mind to the guidance of the guardian. think of the voice of the guardian as a whisper and of all manner of evils as loud pounding noises. when even a small amount of noise is present in the psy- chic ear of the magus, the whisper cannot be heard, although it continues to speak all the while. evil can take many forms: thoughts, acts, words. such things as the worry and bother of daily business are not usually recognized as evil, yet they drown out the voice of the guardian. this is why medieval woodcuts show little devils pricking the common folk with pitchforks as they go about their futile ac

TYSON DONALD SOUL FLIGHT

liar to spiritualists-mathers specifically mentions astral projection as a key method in his manifesto, but he and his wife also used other techniques. almost the whole of the second order knowledge has been obtained by me from them in various ways; by clairvoyance, by astral projection on their part and on mine-by the table, by the ring and disc, at times by a direct voice audible to my external ear, and that of vestigia, at times copied from books brought before me, i know not how, and which disappeared from my vision when the transcription was finished, at times by appointment astrally at a certain place, till then unknown to me; and ap- 116. howe, 129-30. chapter seven: the golden dawn 99 pointments made in the same manner and kept in the same manner as in the case of those rare occasi

nge in western society that had been thrown up by the turmoil in the depths of the collective unconscious. these rumors, or the possible physical existence of such objects, seem to me so significant that i feel myself compelled, as once before when events were brewing of fateful consequence for europe, to sound a note of warning. i know that, just as before, my voice is much too weak to reach the ear of the multitude. it is not presumption that drives me, but my conscience as a psychiatrist that bids me fulfill my duty and prepare those few who will hear me for coming events which are in accord with the end of an era.175 jung observed that the ufo phenomenon had appeared just prior to the transition from the astrological age of pisces to the dawning age of aquarius. he regarded it as a syn

TYSON DONALD THE POWER OF THE WORD

device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated the true pronunciation of the name to their disciples "mouth to ear" once every seven years. it was the most serious blasphemy for a layman to speak the name. philo says the penalty was death. it shocked and enraged the rabbis that for some time after its use was forbidden, the sect of the samaritans continued to employ the name in their judicial oaths. a jew reading aloud the scriptures who encountered the letters ihvh was directed to speak the name "adonai"

ge in the water which he immediately named as yhwh. perhaps it was an exclamation of pure shock which produced the initial explosion of the universe (i.e.u. be that as it may, the initial creative cry of "good god" or its equivalent brought being into existence out of nothing. in the old qabalistic tradition, the divine name was only passed on once in seven years from master to disciple "mouth to ear" at the temple the high priest alone was empowered to "speak the name once a year when he entered the otherwise silent holy of holies which no other mortal might penetrate. doubtless it was fully realized that the tetragram used on such occasions was only a human substitute for the "lost word" which if once recovered would restore mankind to godstatus. possibly the sound of this conclusive wor

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

level of the prostate/uterus) we conquer the waters. with the third center (situated at the level of the navel) we conquer the universal fire. with the fourth center (situated at the level of the heart) we conquer the air. the heart is the sanctuary of sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situated in the pineal gland) we receive the polyvoyance, the intuitive sight, the ecstasy. the equilibrium of the scale the wo

WHO ARE THE DRACONIANS

his description of alien creatures which he swore he encountered during an abduction experience outside of ashland, nebraska, shortly after midnight on december 3rd, 1967 "they were from 4 1/2 to 5 1/2 feet tall. their uniforms were silver-gray, very shiny. their suits came up around their heads like a pilot's cap. on the right side of their helmet's they had a small antenna, just above where the ear would be. their chests were bigger than ours, they were built very wiry and muscular. their eyes were the one thing i will never forget. the pupil went up and down like a slit. when they looked at me they stared straight into my eyes. they didn't blink. it was real uncomfortable. their noses were flat, their mouths looked more like a slit than a regular mouth" who are the draconians file//d /m

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

place where it ariseth. the wind goeth toward the south; it turneth about unto the north; it turneth about continually in its course, and the wind returneth again to its circuits. all the rivers run into the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again. all things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. that which hat been is that which shall be; and that which hath been is that which shall be done: and there is no new thing under the sun. is there a new thing whereof it may be said, see this is new? it hath been long ago, in the ages which were before us. there is no remembrance of the former generations; neither shall there be any remembrance of the latter generations t

t tree there is with blossoms, on which birds call the canonical hours. tis in harmony it is their wont to call together every hour. splendors of every color glisten throughout the gentle-voiced plains. joy is known, ranked around music, in southern white-silver plain. unknown is wailing or treachery in the familiar cultivated land, there is nothing rough or harsh, but sweet music striking on the ear. without grief, without sorrow, without death, without any sickness, without debility, that is the sign of emne uncommon is an equal marvel. a beauty of a wondrous land, whose aspects are lovely, whose view is a fair country, incomparable is its haze. then if silvery land is seen, on which dragon stones and crystals drop, the sea washes the wave against the land, hair of crystal drops from its

tic human civilization becomes, no matter the developments of life and society nor the complexity of the machine/ human interface, there always come interludes of lonely power when the course of humankind, the very future of humankind, depends upon the relatively simple actions of single individuals. from the tleiaxu godbuk, frank herbert, dune books it s hard to look up to a leader who keeps his ear to the ground. james boren use the first moments in study. you may miss many an opportunity for quick victory this way, but the moments of study are insurance of success. take your time and be sure. duncan idaho, dune practical simplicity man does not eat what he desires, but what he finds. turkish whoever abandons a thing may live without it. egyptian too much wax burns down the church. portu

tort? translation squirms in the presence of the exotic. dangers lurk in all systems. systems incorporate the unexamined beliefs of their creators. adopt a system, accept its beliefs, and you help strengthen the resistance to change. the stolen journals, dune silence the silent man is often worth listening to. japanese a listener needs more intelligence than a speaker. turkish give every man your ear but give few your voice. william shakespeare silence is the best answer to the stupid. arabic silence is not only golden, it s seldom misquoted. american example is a mute admonition. german those who know don t talk. those who talk don t know. lao tzu tact is the art of making a point without making an enemy. wilson mizner zen is not letting yourself be horsewhipped into words about it, so as

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

e a reference to the mystery of incarnation, which he expounds in temporal terms: therefore it is clear and evident that the utterance came through the movement of some created thing, serving your eternal will but itself temporal [quod creaturae motus expressit eam, serviens aeternae voluntati tuae, ipse temporalis. and these your words, made for temporal succession, were reported by the external ear to the judicious mind whose internal ear is disposed to hear your eternal word. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (principium) that is wisdom (sapientia, the silence (silentio) apprehended by way of the inner ear (interior posita, the temporal instantiation of the eternal will. the word, the instrument of creation, is d

as mem when viewed from outside; when viewed from inside, it has the shape of teit. 138 chapter four the gender dimension of the letter symbolism provides a key to opening the text interpretatively, but to appropriate that key, one must examine the literary context where the bahiric description of mem occurs. significantly, this is occasioned by an explanation of the last letter in the word ozen, ear, which consists of the three consonants alef, zayin, nun. the path mandates, therefore, that the reader attend the cadence of mem through the channel of ozen. the homilist begins by interpreting the verse a prayer of the prophet habakuk through rapture, tefillah la-havaquq ha-navi al shigyonot (hab 3:1: a prayer [tefillah] it should have been praise [tehillah! rather [it is to instruct that] h

d, i heard your teaching, i was in awe (hab 3:2. in spite of the obvious ocular nature of contemplation, attested in the technical locution mistakkel be-ma aseh merkavah, referring to the prophet s gazing at the narrative account of the chariot revelation and interpretation cannot be separated in the mind of the medieval kabbalist responsible for this text the primary emphasis is placed on giving ear to the teaching that has been written/spoken.14 hearing indicates understanding and teaching the place wherein they listen to him (maqom she-shom in bo).15 this place is not a physical site but rather a divine gradation, as we encountered in the preceding chapter with respect to the attribute of god referred to as the place to which every knee bows down, the dwelling of the king to which praye

rred to as the place to which every knee bows down, the dwelling of the king to which prayers are directed.16 in the passage considered here, place signifies the locus of prophetic revelation, which is portrayed in auditory as opposed to visual terms.17 but what did the prophet hear in this imaginal place that led him to declare a sense of marvel? why [does it say] i was in awe? on account of the ear, which is in the image of alef, and alef is the first of all the letters [ro sh le-khol ha-otiyyot. moreover, alef causes the existence [qiyyumam] of all the letters. alef is in the image of the brain, for just as you open your mouth when you men- 140 chapter four tion alef, so too thought [mahshavah [is opened] when you contemplate without end or limit [hoshev le-ein sof we-takhlit. from alef

ltivated by the proven al kabbalists responsible for the redaction of bahir in the second half of the twelfth century.19 the pietistic routine, as may be gathered from several bahiric fragments and corroborated by other kabbalistic sources, consisted of elevating one s thought to the limit of thought that extends limitlessly beyond thought.20 expressed semiotically, alef, which is compared to the ear and brain, is symbolic of the uppermost gradation of the divine the thought that expands infinitely to the thoughtless, to that which thought cannot comprehend (she-ein ha-mahshavah masseget, in the locution employed in the commentary on sefer yesirah that purports to preserve the teachings of isaac the blind.21 alef is identified, moreover, as the holy palace (heikhal qodesh),22 and is linked

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

from the "sigillum dei ameth" after and according unto "one certain guidance of letters which is there set forth, and this eiber ameth vel sigillum der that is the book of truth, or the seal of god entereth not into the knowledge of a z.a.m [zelator adeptus minor, a special grade in the golden dawn eds "the letters of the word ameth, truth, are the three elements, earth, water and air for tau is ear as aleph, mem, shin, are air, water, and fire. these three letters or elements are disposed together for the receiving of that divine fire which should enlighten them when thus harmonized so that therein may be manifested which is emethsh or amethsh, herein as the shin of the divine fire entered, and this order of letters is that of the angles of the tablets, and of the 4 tablets themselves, v

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s cast forth from the nephesch, yet preserving a link with it, it goes down into the qlippoth, and in this connection, it is well to observe what may really be evil on this earth plane, may be even as a god among the demons. the words "he descendeth into hell" have such a significance. this third point then represents the attainment of the divine. the second adept proceeds to say "he that hath an ear let him hear what the spirit says unto the assemblies (i.e, in malkuth, and if the voice of the divine is found in malkuth, it must find its echo in the realms beneath. then follows the exaltation into neschamah of the consciousness of the chief adept, whose voice seems as if he were symbolically standing with his head in atziluth, whence it reverberates through the worlds, sinking down below

rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at every step friendly hands have been stretched out ready to aid thee; friendly voices have spoken encouragement in thine ear. now must thou step forward alone into the darkness of the grave, remembering that it hath been said/i have trodden the winepress alone' to each one who seeketh the light cometh the period of darkness, that dark night of the soul of which the saints have warned us. to each cometh a time when the soul must receive the purification of absolute negation before she can hear the command enter thou

BOOK OF BARUCH

re the words of the book, which baruch the son of nerias, the son of maasias, the son of sedecias, the son of asadias, the son of chelcias, wrote in babylon, 2 in the fifth year, and in the seventh day of the month, what time as the chaldeans took jerusalem, and burnt it with fire. 3 and baruch did read the words of this book in the hearing of jechonias the son of joachim king of juda, and in the ears of all the people that came to hear the book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they

n of israel, saying, 29 if ye will not hear my voice, surely this very great multitude shall be turned into a small number among the nations, where i will scatter them. 30 for i knew that they would not hear me, because it is a stiffnecked people: but in the land of their captivities they shall remember themselves. 31 and shall know that i am the lord their god: for i will give them an heart, and ears to hear: 32 and they shall praise me in the land of their captivity, and think upon my name, 33 and return from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, which sinned before the lord. 34 and i will bring them again into the land which i promised with an oath unto their fathers, abraham, isaac, and jacob, and they shall be lords of it: and

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

epresentations (see ch. xiii, drawing the ship, ch. xxiii, and the witch-dances, ch. xxxiv. afzelius 1, 3 describes a sacrificial play still performed in parts of gothland, acted by young fellows in disguise, who blacken and rouge their faces (see ch. xvii, sub fine. one, wrajdt in fur, sits in a chair as the victim, holding in his mouth a bunch of straw-stalks cut fine, which reach as far as his ears and have the appearance of sowbristles: by this is meant the boar sacrificed at yule, which in england is decked with laurel and rosemary (ch. x, just as the devil's offering is with rue, rosemary and orange (ch. xxxiii. the great sacrificial feast of the ancient saxons was on oct. 1, and is traced to a victory gained over the thuringians in 534 (see ch. vi; in documents of the mid. ages this

ore universal, and is usually offered by the collective nation or community; fruit or flowers, milk or honey is what any household, or even an individual may give. these fruit-offerings are therefore more solitary and paltry; history scarcely mentions them, but they have lingered the longer and more steadfastly in popular customs (see suppl. when the husbandman cuts his corn, he leaves a clump of ears standing for the god who blessed the harvest, and he adorns it with^ yxo (t(ta koi koikla (tongue and entrail) lepetov sianettpayfifvov, phitarcli, phoc. 1. yxayacras rdfiveiv and ev irvpl /iiuxxeti, od. 3, 332. 341. conf. de linguae usu in sacriliciis, nitzsch ad horn. od. 1, 207. in the folk-tales, whoever has to kill a man or beast, is told to bring in proof the tongue or heart, apparently

wouan. 155 ja, im heidendom hebbeii tor tid der arne (at harvest-tide) de meiers (mowers) dem afgade woden umme god korn angeropen (invoked for good corn, denn wenn de roggenarne geendet, heft men up den lesten platz eins idem (each) veldes einen kleinen ord unde humpel korns unafgemeiet stan laten, datslilve baven (b' oben, a-b'ove) an den aren drevoldigen to samende geschortet, unde besprenget (ears festooned together three times, and sprinkled. alle meiers sin darumme her getreden, c?'c hade (their hats) vam tcoppe genamcn (v. supra, p. 32, unde ere seisen (scythes) na der siilven wode [mode] unde geschrenke (encircling) dem kornbusehe upgerichet, nnd hebben den wodendixvel dremal semplik lud averall also angeropen unde gebeden ^yodc, hale (fetch) dincm rossc nu voder, nu distil unde do

o every autumn after harvest, to a hill named heidenhligel, light a fire on it, and when it blazes high, wave their hats and cry waiiden, waudcn (see suppl. such customs reveal to us the generosity of the olden time. man has no wish to keep all his increase to himself; he gratefully leaves a portion to the gods, who will in future also protect his crops. avarice increased when sacrificing ceased. ears of corn are set apart and offered here to avuotan, as elsewhere to kind spirits and elves, e.g, to the brownies of scotland (see suppl. to elves, pixy-hoarding. it was not wuotan exclusively that bestowed fertility on the fields; donar, and his mother the earth, stood in still closer connexion with agriculture. we shall see that goddess put in the place of wuotan in exactly similar harvest-ce

hatli two horns and four cloven hoofs, we would pray thee for our ploughing and sowing, that our straw be copper-red, our grain be golden-yellow. push elsewhither^ all the thicjc hlack clouds, over great fens, high forests, and wildernesses. but unto us ploughers and sowers give a fruitful season and svjeet rain. holy thunder (poha picken, guard ovir seedfield, that it bear good straw below, good ears above, and good grain within' picker or picken would in modern esthonian be called pitkne, which conies near the finnic piilcdinen= thunder, perhaps even thunder; hiipel's esth. diet, however gives both pikkcnne and pikne simply as thunder (impersonal. the einns usually give their thundergod the name ukko only, the esthonians that of turris as well, evidently from the norse thorr (see suppl^

4 7 INITIATION CEREMONY

goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered him

s concerning justice, rights, contracts, business affairs, regularising finances and seeking advancement in career; for personal and legal commitments and partnerships of all kinds; also for learning new skills and trades and for mature people in their forties and fifties. associations candle colours: dark orange and yellow candles, to reflect the coming of autumn, and purple for justice symbols: ears of corn, corn dollies, anything made of straw; bread, cereals of all kinds crystals: brown agate, desert rose, fossilised wood, leopardskin jasper flowers, herbs, oils and incenses: cedarwood, cornflowers, chamomile, cinnamon, fenugreek, ginger, myrtle, rosewood and sunflowers a lughnassadh ritual for renewing the sacred exchange with the earth you can work around dusk, either alone or in a g

, ginger, myrtle, rosewood and sunflowers a lughnassadh ritual for renewing the sacred exchange with the earth you can work around dusk, either alone or in a group or perhaps invite a friend or family member to share the ritual* bake or buy a round loaf of wholegrain bread and a small bottle of barley wine, organic ale or a fresh fruit juice* place the bread in a straw basket and surround it with ears of grain or dried grasses and pour the wine, ale or juice into a pottery jug* light first a large, orange candle on a very large, fireproof tray and place it so that light falls on the food and drink* burn gentle chamomile, cedarwood or rosewood oil or incense, saying: spirit of the corn, i thank you for your bounty for giving your life for the life of the land and the people. i offer in retu

ALEISTER CROWLEY ACROSS THE GULF

was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river with its slow days! the creaking benches and the sweat of the slaves are still in my ears and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy

sun that warmed my chill bones yet scorched me further. my tongue so swelled that i could hardly breathe; my face blackened; my eyes bulged out. the fiends came closer; drew strength from my weakness, made themselves material bodies, twitched me and spiked me and bit me. i turned on them and struck feebly again and again; but they evaded me easily and their yelling laughter rang like bells in my ears. howbeit i saw that they attacked me only on one side, as if to force me to one path. but i was wise enough to keep my shadow steadily behind me: and they, seeing this, were all the more enraged: i therefore the more obstinate in my course. then they changed their tactics; and made as if to keep me in the course i had chosen; and seeing this, i was confirmed therein. truly with the gods i wen

ncing girl of sleep. it was the art of this girl to weave such subtle movements that the sense, watching her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers in

up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled and shuddered; last of all a terrible cry burst from her throat, inarticulate, awful. yet all this while the veil glittered, though something sombrely. also the air was filled with a wild sweeping music, which rent our very ears with its uncouth magic. for it was like no music that i had ever heard before. at last the priestess tore herself away from the veil and reeled- as one drunken- down the temple. sighs and sobs tore her breast; and her nails made bloody grooves in her wet flanks. page 25 gulf.txt on a sudden she espied me and my companion; with one buffet she smote him to earth- it is unlawful to resist the pr

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e head! against her entire body, the demons the kur! and the demons tore at her, from every side. and the annunaki, dread judges seven lords of the underworld drew around her faceless gods of absu they stared fixed her with the eye of death withe the glance of death they killed her and hung her like a corpse from a stake the sixty demons tearing her limbs from her sides her eyes from her head her ears from her skull. ereshkigal rejoiced. blind azag-thoth rejoiced iak sakkak rejoiced ishniggarrab rejoiced kutulu rejoiced the maskim gave praise to the queen of death the gigim gave praise to ereshkigal, queen of death. and the elder ones were rent with fear. our father enki lord of magick receiving word by ninshubur ishtar's servant ninshubur he hears of ishtar's sleep in the house of death h

ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand that i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, c

rks of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by

ALEISTER CROWLEY CONCERNING DEATH

n. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou

ALEISTER CROWLEY LIBER 777

nguage, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion is very great. such terms as god, the absolute, spirit, have dozens of connotations, according to the time and

. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2

h. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexag

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

one has the sly satisfaction of having done an outrageously foolish thing and got off scot free. when one sees life in perspective, it is an immense relief to discover that things like bankruptcy, wedlock, and the gallows made no particular difference. they were only accidents such as might happen to anybody; they had no real bearing on the point at issue. one consequently remembers having one's ears cropped as a lucky escape, while the causal jest of a drunken skeinsmate in an all-night cafe stings one with the shame of the parvenu to whom a polite stranger has unsuspectingly mentioned "mine uncle. the testimony of intuitions is, however, strictly subjective, and shrieks for collateral security. it would be a great error to ask too much. in consequence of the peculiar character of the re

all the devils. you may also try "rising on the planes< with a little practice, especially if you have a good guru, you ought to be able to slip in and out of your astral body as easily as you slip in and out of a dressing-gown. it will then no longer be so necessary for your astral body to be sent far off; without moving an inch you will be able to "turn on" its eyes and ears- as simply as the man with the microscope (mentioned above) can transfer his complete attention from one eye to the other. now, however unsuccessful your getting out the body may apparently have been, it is most necessary to use every effort to bring it properly back. make the body of light coincide in space with the physical body, assume the god-form, and vibrate the name of harpocrates with

ith one's hair in curl-papers, or complain of the cook's impertinence, if one wants to make the most of the honeymoon<psyche, beware how thou disclose thy tricks of toilet to eros, or let him learn that those love-breathing lyrical lips that whisper, wreathing his brows with sense-bewitching gold, are equally expert to scold; that those caressing hands will maybe yet box his ears and slap the baby> to the adept divination becomes therefore a secondary consideration, although he can now employ it with absolute confidence, and probably use it with far greater frequency than before his attainment. indeed, this is likely in proportion as he learns that resort to divination (on every occasion when his will does not instantly instruct him) with implicit obedience to its cou

e. we give a physical form and name to a bell but not to its tone, though in each case we know nothing but our own impressions. but we record musical sounds by a special convention. we may therefore call a certain set of qualities "ratziel, or describe an impression as "saturnian" without pretending to know what anything is in itself. all we need is to know how to cast a bell that will please our ears, or how to evoke a "spirit" that will tell us things that are hidden from our intellectual faculties. 12 (a) every object soever may be considered as possessed of an "astral shape, sensible to our subtle perceptions. this "astral shape" is to its material basis as our human character is to our physical appearance. we may imagine this astral shape: e.g. we may "see" a jar of opium as a soft se

e concentrates 284 his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reverberating with the words of the section. even in the physical ears of the adept there shall resound an echo thereof, yet he shall not be able to describe it. it shall seem both louder than thunder, and softer than the whisper of the night-wind. it shall at once be inarticulate, and mean more than he hath ever heard. now let him strive with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

uire proficiency. all this time, moreover, you have not been wholly idle. you will have been running about like a demented rabbit, and trying to spot the rising magic without tears get any book for free on: www.abika.com 151 sign of everybody you know. look at them full-face, then profile; and note salient characteristics, pendulous lips, receding chins, bulbous noses, narrow foreheads, stuck-out ears, pimples, squints, warts, shape of face (three main types; thin, jutting, for cardinal signs; square, steadfast for cherubic; weak, nondescript, for the rest; then the stature, whether lithe, well-knit, sturdy, muscular, fat or what not; in short every bodily feature in turn; make up your mind what sign was rising at birth, and stick to it! now to verify your suspicions. the conversation may

what one wants! magic without tears get any book for free on: www.abika.com 237 2 presently, i hope, you will begin to wonder whether, after all, the "morality" of the middle classes of the nineteenth century, in anglo- saxon countries, is quite as axiomatic as you were taught to suppose. please let me emphasize the fact that i have heard and seen these conditions in eastern countries with my own ears and eyes. vivekananda- certainly the best of the modern indian writes on yoga- complained bitterly that the old greymalkin witches of new york who called themselves his disciples had to be dodged with infinite precaution whenever he wanted to spend an evening in the tenderloin. on the other hand, the sheikh of mish- and a very holy sheikh he was- introduced his "boy friend" as such to me when

et one last point. i am as near seventy as makes no matter, and i am still learning with all my might. all my life i have been taught: governesses, private tutors, schools, private and public, the best of the universities: how little i know! i have traveled all over the world in all conditions, from "grand seigneur" to "holy man" how little i know! what then of the ninety-and-nine, dragged by the ears through suicide examinations, and kicked out of school into factory in their teens? they have learnt only just enough to facilitate the swallowing of the magic without tears get any book for free on: www.abika.com 257 gross venal lies of the radio and the yellow press; or, if motherwit has chanced to warn them, they learn a little- very little- more, getting their science from a shilling hand

ALEISTER CROWLEY MEDITATION

let us accept provisionally this explanation of greatness, and pass it by. ambition has led us to this point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem, and there is something within us which ravins for its solution. let us see what what explanation we can find. the first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental catastrophe. just as

er a holy guru. let them take heart- for any being capable of giving commands is an efficient guru for the purpose of this vow, provided that he is not too amiable and lazy. the only reason for choosing a guru who has himself attained is that he will aid the vigilance of the sleepy chela, and, while tempering the wind to that shorn lamb, will carefully harden him, and at the same time gladden his ears with holy discourse. but if such a person is inaccessible, let him choose any one with whom he has constant intercourse, explain the circumstances, and ask him to act. the person should if possible be trustworthy; and let the chela remember that if he should be ordered to jump over a cliff it is very much better to do it than to give up the practice. and it is of the very greatest importance

ALEISTER CROWLEY SEPHER SEPHIROTH

t! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artific

d received by solomon in one year (i kings 10:14) aleister crowley (rabbi battiscombe gunn fs transliteration) ylwrq ry+syl) ommo satan: the gevil triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fruit yrp h#w( the gate: a title of malkuth)(rt taro (cf. 216, 224& 280 (r)t adonai: my lord (spelt in full :y:n:d) he is one god: a name of god *myhl )wh dx) aum (thus in s.s; cf. 47 *m) 672 the lord god: the divine name of binah *myhl) hwhy 674) a mercha

ALEISTER CROWLEY THE HEART OF THE MASTER

m the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and

ALEISTER CROWLEY THE I CHING

rue character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gangue- the ears cut off, fate mocks. 22 the pi hexagram earth of sun- pi: ornament, should have free course indeed. but- in its place: it shall not take the lead. adorn thy feet, and have no need of horses. adorn thy beard, for dignity is due. adorn, seek firm correctness in thy courses! horsed, winged, desire the honest and true! though poor, suburban, there's good work to do. clad in pure white, simplicity

ALEISTER CROWLEY THE LOST CONTINENT

red. it is disputed whether this word is connected with the sanscrit sri, holy. p4. the same danger to society in our own time has been forseen, and an identical remedy discovered and applied in compulsory education and cheap newspapers. chapter ii: p6. gautama buddha was the reincarnation or legend of a previous buddha who was a missionary from atlas, hence the account of his immovable neck, the ears that he could fold over his face, and other monstrous details. p6. there was a governor of these, of whose name, nature and function i am not permitted to speak. p7. one of the most brilliant children committed suicide on learning that he could not move his upper jaw. this boy is of the eleven heroes who had statues in the high house. and the atlantean for 'sorrow' in its ultimate sense('dukk

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

standard goals or standard ways, no orthodoxies and no codes. the stars are not herded and penned and shorn and made into mutton like so many voters! i decline to be bellwether, who am born a lion! i will not be collie, who am quicker to bite than to bark. i refuse the office of shepherd, who bear not a crook but a club. wise in your generation, ye sheep, are ye to scamper away bleating when your ears catch my roar on the wind! are ye not tended and fed and protected- until word come from the stockyard? the lion's life for me! let me live free, and die fighting! now one more point about the obeah and the wanga, the deed and the word of magick. magick is the art of causing change in existing phenomena. this definition includes raising the dead, bewitching cattle, making rain, acquiring good

from the imbeciles and maniacs who now direct us. they must found the rational state "the heat that was slowly paralyzing all denis's mental and bodily faculties seemed to bring to mr. scogan additional vitality. he talked with an ever-increasing energy, his hands moved in sharp, quick precise gestures, his eyes shown. hard, dry, and continuous, his voice went on sounding and sounding in denis's ears with the insistence of a mechanical noise"'in the rational state, he heard mr. scogan saying 'human beings will be separated out into distinct species, not according to the colour of their eyes or the shape of their skulls, but according to the qualities of their mind and temperament. examining psychologists, trained to what would now seem an almost superhuman clairvoyance, will test each chi

e observes it! more yet, all the instruments used have been tested and declared "true" on the evidence of those very eyes distrust of which drove me to the research. modern science has at last grown out of the very-young-man cocksureness of the 19th century. it is now admitted that axioms themselves depend on definitions, and that intuitive certainty is simply one trait of "homo sapiens, like the ears of the ass or the slime of the slug. that we reason as we do merely proves that we cannot reason otherwise. we cannot move the upper jaw; it does not follow that the idea of motion is ridiculous. the limitation hints rather that there may be an infinite variety of structures which the jaw cannot imagine. the metric system is not the necessary mode of measurement. it is the mark of a mind untr

her then or for seventeen years after. and now the meaning falls so pat, so natural, so self-justified, so evidently the unique value of the 'x' of the equation, that it is impossible to quibble. the law of probablities excludes all theories but one. the simple truth is what i have always asserted. there is a being called aiwaz, an intelligence discarnate, who wrote this book of the law, using my ears and hand. his mind is certainly superior to my own in knowledge and in power, for he has dominated me and taught me ever since. but that apart, the proof of any discarnate intelligence, even of the lowest order, has never before been established. and lack of that proof is the flaw in all the religions of the past; man could not be certain of the existence of "god, because though he knew many

f strength; my nemyss shrouds the night-blue sky" the new comment it is important to observe that he claims to be both horus and harpocrates; and this two-in-one is a unity combining tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt 'nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action

ALEISTER CROWLEY THE SWORD OF SONG

the name of the song? alice said, trying not to seem too interested. ah, you don t understand, the knight said, looking a little vexed. that s what the name is called. the name really is ascension day and pentecost; with some prose essays and an epilogue, just as the title is the sword of song you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream. oh, dear me! that s* this passage is a parody on one in alice through the looking-glass. harder than ever! she said to herself, and then, looking determinedly intelligent: so that s what the song is called. i see. but what is the song? you must be a perfect fool, said the knight, irritably. the song is called stout doubt; or the agnostic anthology, by the author of g

hance i am 700 myself a christian after all! so far at least. i must concede christ did attain in every deed; yet, being an illiterate man, not his to balance or to scan, 705 to call god stupid or unjust! he took the universe on trust: he reconciled the world below with that above; rolled eloquence steel-tired58 o er reason s why? and whence? 710 discarded all proportion just and thundered in our ears i know, and bellowed in our brains ye must. pentecost 43 super-consciousness is the gift of the holy ghost. poet not a materialist. mohammed s ideas. verbatim report of moslem account of the annunciation. such reservations and i class myself a christian: let us pass 715 back to the text whose thread we lost, and see what means this pentecost. this, then, is what i seem occurred according to o

t they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the

ous, like three spectres on a murderer s grave: unable to contain himself he recited aloud the mysterious sentence. the old lady, whatever may have been her faults, could act promptly. she rang the bell. sarah! said she, take away that dreadful creature! its language is positively awful. what shall i do with it, mum? asked the general. aum mani padme hum, said the parrot. the old lady stopped her ears. wring its neck! she said. the parrot was only eight years old. vii. you re a muddle and an idiot! said the infuriated god. why not make him a spiritual thing? a nat2 lives 10,000 years. make him a nat then! said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning. there s some one working against us on the physical plane. we must transce

t of this first precept2 of yours? children, answered the glorious one, do not be so foolish as to think that death is necessarily an evil. i have not come to found a hundred years club, and to include mosquitoes in the membership. in this case to have kept perdu r abu alive was to have played into the hands of his enemies. my first precept is merely a general rule.3 in 1 the buddha had such long ears that he could cover the whole of his face with them. ears are referred to spirit in hindu symbolism, so that the legend means he could conceal the lower elements and dwell in this alone. 2 here is the little rift within the lute which alienated crowley from active work on buddhist lines; the orthodox failing to see his attitude. 3 a more likely idea that the brilliantly logical nonsense of pa

ALEISTER CROWLEY EQ I 1

ary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that

upply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill his man, and the farther we get from our base the longer it takes. you may crumble to ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man's ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick's grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health 'tis like asking the huntsman to be very careful, please

he blood of corruption, and choked with 194 the vomit of angry words. close your eyes, o ye neophytes in the mysteries of god, lest ye be blinded, and cry out like a man whose sight has been smitten black by a burning torch of tar. o children of dreams! plough well the fields of night, and prepare them for the sower of dawn. heed lest the golden corn ripen and ye be not ready to pluck the swollen ears, and feast, and become as bezaleel, filled with a divine spirit of wisdom, and understanding, and knowledge- a cunning worker in gold, and in silver, and in brass, in scarlet, in purple, and in blue. but woe unto ye who tarry by the wayside, for the evening is at hand; to-day is the dawn, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under

hastiseth "i looked on all the works that my hands had wrought, and behold all was vanity and vexation of spirit" yea! all are of dust, and turn to dust again, and the dead know not anything. health has left me, wealth has departed from me, those whom i love have been taken from me, and now thou 207 (o my god) hast abandoned me, and cast me out, and setting a lock upon thy lips hast stopped thine ears with wax and covered thine eyes with the palms of thine hands, so that thou seest me not, nor hearest me, nor answerest unto my bitter cry. thus i am cast out from thy presence and sit alone as one lost in a desert of sand, and cry unto thee, thirsting for thee, and then deny thee and curse thee in my madness, until death stop the blasphemies of my lips with the worm and the dust of corruptio

furious love of greed, stuff their jaws with the luxuries of decay, which a little after go to the dunghill; and vomit their sour drink on one another as a certain sign of their good fellowship. here they carouse together drunkenly as in a brothel filling the world with the noise of cymbal and drum, and the loud-sounding instruments of delusion, and with shouts of audacious shame. here are their ears and eyes pleasantly titillated by the sound of the hissing of the frying-pans, and the sight of the bubbling of stews; and courting voracity, with necks stretched out, so that they may sniff up the wandering steam of the dishes, they fill their swollen bellies with things perishable, and drink up the gluttonies of life. yet he who would partake of the banquet of light must pass this way and s

ALEISTER CROWLEY EQ I 5

by authority to say a few words on the relations which should subsist between a neophyte and his probationers. though a neophyte is obliged to show "zeal in service" towards his probationers, it is no part of his duty to be continually beating the tattoo. he has his own work to do_ very serious and important work_ and he cannot be expected to spend all his time in making silk purses out of pigs' ears. he is not expected to set definite tasks, nor has he authority to do so. the probationer is purposely left to himself, as the object of probation is principally that those in authority may discover the nature of the raw material. it is the duty of the probationer to perform the exercises recommended in his text-books, and to submit the record of his results for criticism. if he hinds himself

to thyself (a useful preliminary practice is to read textbooks of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now re

ALEISTER CROWLEY EQ I 5

(against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically

the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down the mountains! let us not see it! cover we our eyes, lest we see the end of man. close we our ears, lest we hear the cry of woman. let none speak of it: let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation

obe and his armour are all black, yet is he so bright that i cannot look upon him. and he cries: o ye spears and vials of poison and sharp swords and whirling thunderbolts that are about the corners of the earth, girded with wrath and justice, know ye that his name is righteousness in beauty? burnt out are your eyes, for that ye have seen me in my majesty. and broken are the drum-heads of 18 your ears, because my name is as two mountains of fornication, the breasts of a strange woman; and my father is not in them. lo! the pools of fire and torment mingled with sulphur! many are their colours, and their colour is as molten gold, when all is said. is not he one, one and alone, in whom the brightness of your countenance is as 1,728 petals of fire. also he spake the curse, folding his wings ac

hide the tablet with his mighty wing. this angel has all the colours mingled in his dress; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (i can't describe these things at all. dew doesn't represent what i mean in the least. for instance, these drops of dew are enormous globes, shining like the

e is called 11 i suppose that only a magus could have heard this word. seventy, and the triple aleph whereby thou perceivest it, divideth into the number of the terrible word that is the key of the abyss. i am hermes, that am sent from the father to expound all things discreetly in these the last words that thou shalt hear before thou take thy seat among these, whose eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose bodies is dried up, so that nothing remains but a little pyramid of dust. and that bright light of comfort, and that piercing sword 75 of truth, and all that power and beauty that they have made of themselves, is cast from them, as it is written "i saw satan like lightning fall from heaven" and

ALEISTER CROWLEY EQUINOX EQ I 1 2

path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beas

9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension 135 of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something

ALEISTER CROWLEY EQUINOX EQ I 2 2

other" for the time being (let it appear as if it were for all time to the initiate, that "one other" is god and very god- the omega of his quest, and that "all others" are devils that would tempt and seduce him. thus it happens that until you become god, god himself is in reality the tempter, satan, and the prince of darkness, who, assuming the glittering robes of time and space, whispers in our ears "millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me" thus god at the outset comes to us and like the old witch in "cinderella" strews innumerable lentils before us to count- but begin! and soon you will find that you have left the kitchen of the world behind you and have entered the

usand fiends enter him, a thousand little sleuth-hounds that would tear him back- comfort, home, children, wife; then he says to himself: what a fool am i! at this stage many turn back and crawling into the valley of illusions reason how much more comfortable and interesting it is to read of mountain ascents than to accomplish them. these ones talk loudly and beat the drums of their valour in the ears of all men. at the next stage few return, most perish on the way back; for the higher you climb that great mountain the more difficult it becomes to return. plod on, and when your legs tremble and give way under you, crawl on, crawl on if on all fours, and clench your teeth 229 and say "i will; but on! and on! and on! and behind you tireless strides along that old grey hound ever breathing fo

ALEISTER CROWLEY EQUINOX EQ I 2

d, lastly, let the incense be kindled. 2. let him imagine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, usin

for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clean forgotten the quest, my lover. but the tomb 100 of all these thoughts, the rancid and the rotten, proved in the end to be my womb wherein my lord and lover had begotten a little child to drive me, laughing lion, into the wanton wild! xxv this child hath not one hair upon his head, but he hath wings instead of ears. no eyes hath he, but all his light is shed within him on the ordered spheres of nature that he hideth; and in stead of mouth he hath one minute point of jet; silence, the lightning path! xxvi also his nostrils are shut up; for he hath not the need of any breath; nor can the curtain of eternity cover that head with life or death. so all his body, a slim almond-tree, knoweth no bough nor branc

ALEISTER CROWLEY EQUINOX EQ I 3 2

d the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 described "diagram 66. the phoenix wand" this wand is shaped like the wes scepter, except that the slant top is clearly depicted as a head of anubis with elongated ears. the top of the shaft is white and the fork to the bottom completes a black band. between the white and black zones are seven bands with planetary symbols to the right and hebrew letters to the left. from top to bottom these are: mars hb:peh, sun hb:resh, mercury hb:bet, venus hb:dalet, moon hb:gemel, saturn hb:taw, jupiter hb:koph [all then face east; the chief adept opens wide the vault and

ALEISTER CROWLEY EQUINOX EQ I 3 3

r being reared upon the pedestal of the former; this evidently annoyed the stoic, for we find his hero worming about in his shroud_ where paul evidently could not get at him_ and saying "sucks to you" or to quote "a man named paul now darkles where aforetimes they set me. keep thou my pillar, paul; i grudge it not, plebeian-hearted spirit" just as if paul could help it! outside sudden jars on the ears like "my eyes" and "a euthanasia" and platitudes like "now pontifex is caesar, but no more is caesar pontifex; and esoteric jabs presumably at poor faustina, such as "that biting thing is only precious in the tart" we find some masterly twaddle, regular phillpotts "two thousand years of fooled humanity, christ, they have prostituted thee and raped 317 thy virgin message till at last it stands

ALEISTER CROWLEY EQUINOX EQ I 3

4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing; and when he shall be sufficiently magnetic, he must be convinced that the thing will come of itself, and without thinking of it.6 this seems clear eno

ALEISTER CROWLEY EQUINOX EQ I 4 2

of breaks may be identical, yet the class of the breaks, much more so than the actual number, will tell the meditator, more certainly than anything else, whether he has progressed or has retrograded. thus at first, should the meditator practise with his eyes open, the number of breaks will in their swift succession form almost one unbroken interruption. again, should the eyes be closed, then the ears detecting the slightest sound, the flow of the will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations o

what it was to be blind. fortunately for the child's mental equilibrium, he also spoke of the compensation "what they mean, boy, when they call you blind, is that you cannot see" he said "that is, your eyes have been given unto you by the devil, and not by god. your father must have been rather a bad fellow, you know. when you hear the women singing at the dance, it is that god has given you your ears; if you didn't enjoy the sounds it would mean that the devil has given you your ears, as the book says, which god wrote in russian for our people "they have ears "and they hear not" however, you hear well, and smell well, and your two other senses are all right. what you miss, it's the colour of things. i cannot explain it to you, and it would do you no good if i did. your compensation is tha

soon filled. they blinded themselves; they blinded their children almost in their cradles. oh yes, there were soon hundreds of them who worshipped the lord our god in that manner; and ljubov and piotr were their ministers. is that all you want to know "master, what of the lady "the lady? faugh! she went away; the spirits of the earth prevented her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowe

ALEISTER CROWLEY EQUINOX EQ I 4 3

ut parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit blessed his convert: on the horizon appears the beast "to thee the rest" he cries, to urge the good knight on. but

ALEISTER CROWLEY EQUINOX EQ I 4

ds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would sm

d forgetting the primary altogether. but i have no means of telling how long it is before the error is discovered" some very much more elaborate and difficult meditations were attempted by p. at this time; in nature they are very similar to many of st. loyola's. we give the account in his own words: i tried to imagine the sound of a waterfall. this was very difficult to get at; and it makes one's ears sing for a long time afterwards. if i really got it, it was however not strong enough to shut outer physical sounds. i also tried to imagine the "puff-puff" of an engine. this resulted better than the last, but it caused the skin of my head to commence vibrating. i then tried to imagine the taste of chocolate; this proved extremely difficult; and after this the ticking of a watch. this proved

it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn. from her shoulders dark spreading wings. hb:yod= a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses. round her waist is a broad gold belt upon which in scarlet letters is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh

head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving- as described, but crude features are depicted. the hair comes down in two loose falls resembling braids to the waist on either side of the torso "the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn- the hands are clenched about these objects, palmer to the fore. the cup is ornamented by vertical, narrow bulges about the bowl. the corn is british corn or wheat "from her shoulders dark spreading wings- as described, feathers depicted with primaries and secondaries. hb:aleph white light there. hb:dalet (6) having thus formulated the letters, take a deep breath hb:tzaddi hb:res

articular. august. 12th. a'sana and breathing 10 minutes. one fears to do rechaka, so tremendous and terrible is the voice of the universe. but with puraka is a still small voice. concerning which m tr^ananda said to me "listen not to that great and terrible voice: but penetrate and hear the subtle soul thereof" 13th. pr n y ma: five cycles 5 minutes 15 seconds. mantra (n.s.n.a.)242 half an hour. ears begin to sing at about the twentieth minute. towards the end i heard a soft sound as of a silver tube being struck very gently with a soft mallet. these sounds are known as the voice of the nada, and are a sure sign that progress is being made. they, as already mentioned, are the mystical inner sounds which proceed from the anahata chakkra. according to the hath yoga pradipika these sounds pr

ALEISTER CROWLEY EQUINOX EQ I 6 2

when the sun sinks, and royal rays of moonrise flash across the day's["he rises and faces altar" i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paean, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth's before the sun, as the earth's before the sunset, and the god

ture by botticelli. before it a veil. without, an altar; and without the temple, a further veil" 81 the rite of venus prelude "full light" venus "seated before altar" libra "and" taurus "at its sides" venus. 7777777. libra. 7777777. taurus. 7777777. venus. brother libra, i command thee to declare the secret of venus. libra "recites swinburne's "hertha["all present recline and sleep] venus. having ears they hear not. brothers taurus and libra, let the veil be drawn["they do so" part i["twilight" venus "is enthroned on high, swathed in masses of red hair and roses. the altar is covered with roses; there is a small flame thereon] taurus "and" libra "draw the inner veil apart" libra "returns and kneels" libra. daughter of glory, child of earth's dione mild by the father of all, the aegis-beari

ALEISTER CROWLEY EQUINOX EQ I 6

prejudice of the holy orders of knights hospitaller and others, lawful owners of the aforesaid cows. prosecutor. all clear marks of a witch! laylah. your saviour sent devils into swine. bishop. blasphemy on blasphemy["crosses himself. sure only the devil could speak thus. on the fifth count, guilty [judges "echo "guilty" clerk. sixthly- bishop. stay, gentle sir. have we not heard enough? must the ears of the court be further polluted with a recital of these abominations? g. m. of st j. we have heard enough. g. m. of st malta. enough, my lord bishop. 100 rep. of k. of jerusalem. enough. bishop["to" rinaldo. and you, grand master? rinaldo. more than enough. bishop. my beloved daughter! god is not willing that any should perish, but that all should repent and be saved. it is therefore the mos

ere first" her long white fingers went to her neck, like a cuttle-fish feeling for its prey. her eyes closed: her throat worked convulsively for a moment. rolles too leaned back, pale with excitement. he drank the fresh air. then, like a man shot, he lifted himself and fell forward, his head in the nest of her bosom "please sit up and behave sensibly, mr rolles" was the next word that fell on his ears "we are crossing the seine. passion may not pass the gloomy river; here stalks vice, and the englishman on its heels. the very coffee sent son anglais "et les femmes" muttered edgar. she slapped his hand half fiercely "it's poster art of immorality "i remember going with an american girl to the guignol once. they played a comedy one could have acted in a sunday-school in glasgow; but verro-ni

cination to which all surrendered. she had more friends than lovers, and no one ever told a lie about her, or let her want for anything. she welcomed the invitation with joy "ida pendragon" 136 she said "oh! i know the type. name of a tigress" and she rattled off a story of a stag-hunt at fontainebleau in which the cornish girl had played the principal, an incredible part. the cafe pricked up its ears, and dissolved in laughter at the culminating impossibility. but edgar rolles only frowned "i am sorry for ida" he said slowly "if your story were true i should be glad; but she is only the painter with his palette mixing paints: she never gives her soul up to the canvas. tigress? yes: but not the bodhi-sattva who let the tigress eat him. she always wins; she cannot lose. as the proverb says

ALEX SANDERS THE KING OF THE WITCHES

on, you're a liar' jeered his classmate. alex was too small and thin to fight, so he marched his friend to gran's house, told him to keep quiet, and led him into the empty kitchen. he knew how to operate the double-lock on the chest. as he was turning the key, gran came in. she had been in the front room and had seen them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ildren to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now departs into the land of youth through the gates of death

water bath. stir occasionally. after four or five hours pour into linen bag and squeeze grease through into pot again and fill with fresh leaves. repeat until grease is strongly scented. do same with marjoram, thyme and pounded dried patchouli leaves, an you may have them (for they be best of all. when strongly scented, mix all the greases together and keep in a well-stoppered jar. anoint behind ears, throat, breasts and womb. in rites where blessed be. may be said, anoint knees and feet, as also for rites connected with journeys or war. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. various instructions a note upon the ritual of the wine and cakes. it is said that in olden days ale or mead was often used instead of wine. it is said that spirits

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

dures when the little world of human endeavour has dissipated and gone, being seen as naught; and that is based on the knowledge that i am that. such an attitude and experience is for all those who persist in their high endeavour, who count all things but naught if they may but achieve the goal, and who steer a steady course through circumstances, keeping the eyes fixed upon the vision ahead, the ears attentive to the voice of the god within, that sounds in the silence of the heart; the feet firmly placed on the path that leads to the portal of initiation; the hands held out in assistance to the world, and the whole life- 45- initiation, human and solar copyright 1998 lucis trust subordinated to the call of service. then all that comes is for the best sickness, opportunity, success, and di

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ation circled the gamut of the spheres. again it was sent forth. three times the note was sounded, pealing across the heavens. at the third intoning came the answer to the call. vibrant as a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord of sphere the fourth awaited the oncoming. the lower was prepared. the upper was resigned. the great five waited for the point of equidistant merging. the foundation note ascended. deep answered unto deep. th

causes create a seeming confusion, but in the great scheme as seen from above downwards, the work proceeds as described. hearing on the astral plane is commonly called clairaudience, and means the ability to hear the sounds of the astral plane. it is a faculty that demonstrates throughout the entire astral body, and a man hears all over his vehicle and not only through the specialised organs, the ears, the product of physical plane action and reaction. this would necessarily be so, owing to the fluidic nature of the astral body. man on the physical plane hears at the same time a certain range of sounds, and only a small and particular gamut of vibrations impinges upon his ears. there are many of the lesser sounds of nature which entirely escape him, while the major group sounds are not dif

nes is perfected (which is brought about by the law of economy rightly understood) these three great words or phrases will be known. the knower will utter them in his own true key, thus blending his own sound with the entire volume of vibration, and thereby achieving sudden realisation of his essential identity with those who utter the words. as the sound of matter or of brahma peals forth in his ears on all the planes, he will see all forms as illusion and will be freed, knowing himself as omnipresent. as the sound of vishnu reverberates within himself, he knows himself as perfected wisdom, and distinguishes the note of his being (or that of the heavenly man in whose body he finds place) from the group notes, and knows himself as omniscient. as the note of the first or mahadeva aspect, fo

ird division of the major planes of the system which will hold much of interest for the real student of occultism. first logos..mahadeva..will aspect..first plane. second logos..vishnu..wisdom aspect..second, third, fourth. third logos..brahma..intelligence..fifth, sixth, seventh. in these five definitions of manas we have suggested scope for thought and much has been hinted at for those who have ears to hear. many more explanatory words might be spoken but we aim to start students thinking for themselves, and seek to see them defining these ideas in their own words. 6. manas is the intelligent will or purpose of an existence manas might finally be defined as the intelligent will and ordered purpose of every self-conscious entity. i would urge the student to bear in mind certain basic fact

nfined within safe limits until the dawning of a new system brings him conscious opportunity. more we may not say. it must be remembered that the mysteries of existence are as yet but little cognised by man. in cases where profound mysteries lie, man is often totally unaware of it; and frequently man remains blind and deaf where no mystery is but only revelation for those who have eyes to see and ears to hear. when man has penetrated to those secrets which lie behind the lower kingdoms in nature, when he has solved the problem of the constitution of the interior of the earth, and has from there worked his way back to knowledge of the working of the involutionary path and the lives which tread that path, then and then only will he begin to realise the strangeness of that which lies beyond h

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

g himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift the fog, letting in "the glory which never was on sea or land" dr. bennett of yale ex

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

treatise on white magic copyright 1998 lucis trust the old commentary puts it "let the disciple seize hold of the tail of the serpent of wisdom, and having with firmness grasped it, let him follow it into the deepest centre of the hall of wisdom. let him not be betrayed into the trap set for him by the serpent of illusion, but let him shut his eyes to the colourful tracery upon its back, and his ears to the melody of its voice. let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through t

he centre of the cross, where four arms meet, a rose. upon the upper limb, a vibrant diamond shines, within a star five-pointed- 271- a treatise on white magic copyright 1998 lucis trust the living soul drives forward towards the cross which bars his way to life, revealed and known. not yet the cross is mounted and therefore left behind. but onward goes the living soul, eyes fixed upon the cross, ears open to the wailing cries of all his brother souls. stage v out into radiant life and light! the cave is left behind; the cross is overturned; the way stands clear. the word sounds clear within the head and not within the heart "enter again the playground of the lord and this time lead the games" the way upon the second tier of stairs stands barred, this by the soul's own act. no longer red d

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

s and the three lower were brought into a scintillating interchange. 1. god and his angels now arise and see. let the mountaintops emerge from out the dense wet mist. let the sun touch their summits and let them stand in light. shine forth. quality. emergence into form and out of form. 2. god and his angels now arise and hear. let a deep murmur rise and let the cry of seeking man enter into their ears. let man listen. let man call. speak loud. quality..power to make the voice of the silence heard. 3. god and his angels now arise and touch. bring forth the rod of power. extend it outward toward the sons of men; touch them with fire, then bring them near. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. di

is own essential and peculiar sphere. in another world period his relation with the other ray lords may undergo change, but at this time his work will be more easily understood when he is recognised as aiding the building lord of the second ray and utilising the energies of the lord of concrete thought. the aphorisms embodying his qualities run as follows, and were esoterically whispered into his ears when he "left the most high place and descended into the seventh sphere to carry out the work assigned" 1. take thy tools with thee, brother of the building light. carve deep. construct and shape the living stone. quality..power to create. 2. choose well thy workers. love them all. pick six to do thy will. remain the seventh in the east. yet call the world to enter into that which thou shalt

. gold. sense. a synthetic sense, embracing all. esoterically. this power is viewed as the life principle seated in the heart. ray ii..love-wisdom planet. jupiter. day. thursday. exoteric colour .i ndigo with a tinge of purple. esoteric colour. light blue. s.d.iii. p. 461. human principle. the auric envelope. divine principle. love. element. ether "it is spoken" the word. instrument of sensation. ears. speech. the word. bodily location. the heart. plane. the monadic. sense. hearing. esoterically, this power is the consciousness or soul principle, seated in the head. ray iii..active intelligence or adaptability planet. saturn. day. saturday. exoteric colour .b lack. esoteric colour. green. human principle. lower mind. divine principle. universal mind. element. fire "fire by friction" sensat

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

lves to the pinnacles of attainment, and so climbed the mountain of initiation. but today this becomes possible for the many. the voice of those who have achieved, the clarion call of those who are initiate in the mysteries of the kingdom of god, make the new step possible. the moment is unique and urgent. the call is to the individual but also, for the first time in history, it is sounded in the ears of the crowd, because the crowd is ready to respond. such is the situation now. the voices of these individuals who have entered into the kingdom call to the multitude today in no uncertain terms, and the issue is sure, though to some the initiating of humanity may seem a slow process. old truths enunciated by the world teachers and saviours are in process of re-interpretation, to meet the an

hese crises, in every case a voice sounded out, and the sound which went forth "opened anew the gates of life" door after door is opened on the demand of the initiate and at the response by the initiator, standing on the other side of the portal. we shall see what each word signified. the word always issues forth from the centre. again and again in the new testament we are told that "he that hath ears to hear, let him hear,"28 and a study of the words spoken to the seven churches in revelations will bring much light upon the factor of the word. great racial words have been sounded forth and have brought about needed changes, and have signified a potency of true spiritual value to the sensitive. the word or sound for ancient asia in the past was tao, or the way. it stood for that ancient wa

mpt to express or reveal that divine essential spirit manifested at the transfiguration- 93- from bethlehem to calvary copyright 1998 lucis trust "finer than the fine yet am i greatest, i am the all in its complete fullness, i, the most ancient, the spirit, the lord god. the golden-gleaming am i, of form divine. without hand and foot, rich in unthinkable might, sight without eyes, hearing without ears, free from all form, i know. but me none knows. for i am spirit, am being" 9 the mass of literature that has been written in an attempt to portray the wonder of the transfiguration and the vision of god, is an outstanding phenomenon of the religious life, and one of the strongest testimonies to the fact of the revelations. the very simplicity of the story as related in the gospels has a majes

nsfigured before them "the greek word here used is `metamorphosed' the very word used by st. paul to describe the transmutation of the mortal body into the resurrection body; for on the day of fulfilment, when the perfected disciple has attained masterhood, the `robe of glory' shines forth with such splendour through the garment of the flesh that all the beholders perceive it, and, their eyes and ears attuned to finer subtle vibration, they behold their master in all his divine- 98- from bethlehem to calvary copyright 1998 lucis trust humanity."16 it is interesting to note that, in spite of their recognition of the significance of the event in which they were participating, the three apostles, speaking through the mouth of st. peter, were able to do no more than express their awe and their

from bethlehem to calvary copyright 1998 lucis trust moved steadily forward towards a new age wherein men inevitably will live as brothers because christ died, and the true nature of the kingdom of god will find expression on earth. of this, past progress is the guarantee. the immediacy of this happening is already faintly understood by those who, as christ has said, have the eyes to see and the ears to hear. inevitably we are moving forward towards greatness, and christ emphasised this in his life and work. we have not yet achieved this greatness, but the signs of it can be seen. already there are indications of the coming of this new era, and the dim outlines of a new and more nearly ideal social structure, based on perfected humanity, are discernible. it is this perfection which is of

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

refore, becoming slightly responsive to the soul, the directing intelligence. ray one "the love of power must dominate. there must also be repudiation of those forms which wield no power. the word goes forth from soul to form 'stand up. press outward into life. achieve a goal. for you, there must be not a circle, but a line. prepare the form. let the eyes look forward, not on either side. let the ears be closed to all the- 214- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust outer voices, and the hands clenched, the body braced, and mind alert. emotion is not used in furthering of the plan. love takes its place' the symbol of a moving point of light appears above the brow. the keynote of the life though uttered not, yet still is clearly heard 'i m

nd religious grouping. they constitute the most influential unit today, because it is through them that the large middle class is reached, swayed and organised for political, religious and social ends. their ideas and utterances percolate down- 382- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust through the upper and middle classes and finally reach the ears of the more advanced of the undeveloped masses. fourth, the new group of world servers: these are the people who are beginning to form a new social order in the world. they belong to no party or government, in the partisan sense. they recognise all parties, all creeds, and all social and economic organisations; they recognise all governments. they are found in all nations and all religious or

rganise such a closer coming together and movement towards spiritual understanding. this would entail a restatement of the ideal on the part of each individual- 434- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust aspirant and disciple. it would involve a re-dedication of each of them to the immediate urgency of the plan and to the demand coming to their ears of the world distress. it would require the individual formulation of the ideals sensed dimly or clearly in terms of sacrifice and the resultant activity. these last few words indicate the attitude requisite and its needed consequences. therefore, one of the first things which would be of the next immediate assistance to be rendered to the hierarchy of masters (and this is only another way of

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

on of the mysteries of initiation. the production of the outer form on earth, through the medium of books, of esoteric schools and the educating of public opinion has been committed to a group of us who form a part of the inner world government disciples and initiates and to this group, i play the part of secretary and of organising contact man if i may use words which will mean something to your ears, versed as you are in physical plane organisation work; they mean little or nothing to us, versed as we are in the work of producing living organisms. this group to which i refer is composed of two oriental initiates (of whom i am one) and of five occidental initiates- 28- discipleship in the new age- volume i copyright 1998 lucis trust we will leave now the consideration of this general pict

hose results are assured just as long as you can "stand with power in spiritual being" august 1938 brother of mine: it is not my intent to do more than to give you a few brief words, a suggested meditation and a short elucidation of certain words which should embody for you your personality goal. you have so much study, and life today is so intense and full that a multitude of words might fall on ears stunned by the noise and glamour of our modern world. you have had a year of strain, interior strain predominantly. i believe you realise that you are the better for it. only in the stress of circumstances can the full power of the soul be evoked. such is the law. the coming year may show but little relief or lessening of the strain but you are (interiorly again) far better equipped to handle

p in the new age- volume i copyright 1998 lucis trust i have but little to say to you this half year, so brief a time have you been working in this group. the doors of opportunity have opened wide for you, for your increased stimulation (through your group affiliation) has so enhanced your potency that your vibration attracted attention where your words on occult matters would have fallen on deaf ears. herein is your field of service and herein lies your test. particularly for you the word magnetism should be considered. you have some definite magnetic power. this you know. but through which centre will it flow, and via which body? i give you here a thought and i indicate to you a field of awareness, concerning yourself, that you should learn to master. some day you will be forced to face

whole and the formless. for you, however, this was a needed step in the integrating process; the sense of the abstract and the formless was unduly developed in you. you were the true mystic and the spiritual visionary, the idealist and the one whose imagination, love of beauty and the sense of inner reality shut you away from the world of practical life, wherein for those who have eyes to see and ears to hear the mystic truth ever lurks in its fullness, the vision of colour and harmony is ever to be found, and the ideal can be seen undergoing the process of materialisation. the blending, merging and fusing of the subjective beauty and the outer beautiful reality is your daily task. those who, like you, are intuitive, must train themselves to be interpreters. the task of the interpreter of

d uninterested; no capacity is left except (with the aid of some outside help) to hold the ground gained and to hope, somewhat hopelessly, that the time will come when one will feel differently. this aptly describes you. my problem is how to help you back to happy, significant living, my brother. almost all that i can say to you at this stage will fall on listening and willing but uncomprehending ears. should i commend you for successful work, you care not. but, my friend, you have cleaned house; you have fought a good fight; you have gone through the waters of purification and come through on the other side. you have stood steady and held the ground gained e'en though you realise it not. but so great is your psychic fatigue that you see not the gains. you care not for the future nor for t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

n with which they will be greeted. they see the picture whole. the cry of the christian for spiritual help, the cry of the buddhist for spiritual enlightenment, and the cry of the hindu for spiritual understanding along with the cries of all- 77- the reappearance of the christ copyright 1998 lucis trust those who have faith or have no faith must be met. the demands of humanity are rising to their ears and the christ and his disciples have no sectarian scruples, of that we may be sure. it is impossible to believe that they are interested in the views of the fundamentalists or in the theories of the theologians upon the virgin birth, the vicarious atonement or the infallibility of the pope. humanity is in desperate need and that need must be met; only great and fundamental principles of livi

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

plicity of that teaching, seeking for those who could respond to and recognise the germ or seed of truth, and training men to take their place and to tread the way of intuitive perception. one of the major tasks of the hierarchy is to seek for and find those who are sensitive to revelation and whose minds are trained so that they can formulate the emerging truths in such a way that they reach the ears of the world thinkers, relatively unchanged. all revelation, however, when put into words and word forms, loses something of its divine clarity. much of the revelation of the past has come along the lines of the religious impulse and, as the illusion has deepened and grown in time, the original simplicity (as it was conveyed by its revealers) has been lost. all basic revelations are presented

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

urely are the goal, subjective and oft unrealised, of all legal procedure) are the needed approach to the young. the influence of libra should be imposed in childhood along spiritual lines. crime will be stamped out when the environing conditions in which children live are bettered, when physical attention is given in the early formative years to glandular balance as well as to teeth and eyes and ears, to right posture and correct feeding, and when there is also a more proper apportionment of time; when esoteric psychology and esoteric astrology give their contribution of- 141- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust knowledge to the bringing up of young people. the old methods must give way to the new and the conservative attitude must be dr

oup of trained thinkers and people who are animated primarily by the will-to-good (which is of more importance in this world cycle than the will-to-peace) have a function to carry out in evoking hierarchical response in reply to the aspiration of the first group. they focus this aspiration on the mental plane, create a thoughtform embodying the objective and project the "call" which may reach the ears of the lords of liberation. the blended invocation and the united call from the different levels of the human consciousness will bring a mighty appeal to bear upon the hidden centres of the "saving force" it is this united appeal which you must now organise. thus the mass of humanity will be stimulated to move off the mutable cross on to the fixed cross and the new world cycle, beginning in a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

t little girl and must try and get some measure of self-control. my future usefulness to him and to the world was dependent upon how i handled myself and the changes i could manage to make. he said that if i could achieve real self-control i could then be trusted and that i would travel all over the world and visit many countries "doing your master's work all the time" those words have rung in my ears ever since. he emphasised that it all depended upon me and what i could do and should do immediately. he added that he would be in touch with me at intervals of several years apart. the interview was very 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 m

ment that christ, during the three days whilst his body was in the tomb went and "preached to the spirits in prison" i.e. in hell, but that didn't seem fair. why give them only one small chance lasting three days, after thousands of years in hell, because they happened to live before christ came? you can see, therefore, how little by little these interior questions were thundering in my spiritual ears. the next episode took place in quetta. i made up my mind that it was absolutely necessary both for my peace of mind and the good of the soldiers that i give a talk on hell. in all my years as an evangelist i had never done so. i had evaded the problem. i had skirted the issue. i had never come out with a definite statement that there was a hell and that i believed in it. i was not at all sur

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

n such, plus twenty-one lesser centres and forty-nine smaller centres known to the esotericists. however, we will confine ourselves at this time to the etheric body as a whole and to the seven major centres. it might be of interest to you, nevertheless, to be told where the twenty-one minor centres are to be found. they can be located at the following points: there are two of them in front of the ears close to where the jaw bones are connected. there are two of them just above the two breasts. there is one where the breast bones meet, close to the thyroid gland. this, with the two breast centres, makes a triangle of force. there are two, one each in the palms of the hands. there are two, one each in the soles of the feet. there are two, just behind the eyes. there are two also connected wi

he two lungs. you have in this relation: life or breath, the word or the soul, and the throat centre of substance in activity. h. this lotus of the throat is inverted in the early stages of evolution, and its petals reach out towards the shoulders and include the two lungs or parts of them. during the life cycle of the soul, it slowly reverses itself, and its petals then reach out towards the two ears and include the medulla oblongata and the carotid gland. this gland is more closely related to the thyroid gland than it is to the two other glands in the head- 94- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust thus it will be apparent to you how whole areas of the physical organism can be brought into active and correct functioning, can be vitalised and

s; it is freedom from the past, freedom to move forward along certain predetermined lines (predetermined by the soul, freedom to express all the divinity of which one is capable as an individual, or which a nation can present to the world. there have been in the history of the past two thousand years, four great symbolic happenings which have sequentially presented (to those who have eyes to see, ears to hear and minds to interpret) the theme of liberation and not simply of liberty. 1. the life of christ himself. he, for the first time, presented the idea of the sacrifice of the unit, consciously and deliberately offered for the service of the whole. there had been other world saviours, but the issues involved had not so clearly been expressed, because the mind of man had not been ready to

its modern forms, 5. electro-therapeutics, 6. water-therapy, 7. healing by colour and sound, and radiation, 8. preventive medicine, 9. the essential practices of osteopathy and chiropractic, 10. scientific neurology and psychiatry, 11. the cure of obsessions and mental diseases- 221- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 12. the care of the eyes and ears, 13. voice culture, which is a definitely healing agency, 14. mental and faith healing, 15. soul alignment and contact, and many other processes and procedures which belong to the healing art. some of the more ancient schools, such as the allopathic, call for a process of elimination in order to arrive at the vital and true contribution which they have to give. others of a modern and tentativ

via the major centres; these then come under the control of the astral body and the mental apparatus. you will see consequently why, earlier in this treatise, i made the following reference to the minor centres. it might be of interest to you, nevertheless, to be told where the twenty-one minor centres are to be found. they can be located at the following points: 1. there are two in front of the ears, close to where the jaw bones are connected. 2. there are two just above the two breasts. 3. there is one where the breast bone connects, close to the thyroid gland. this, with the two breast centres, makes a triangle of force. 4. there are two, one each in the palms of the hands. 5. there are two, one each in the soles of the feet. 6. there are two, just behind the eyes. 7. there are two, al

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

riers, refuses all separating thoughts, and surrounds each other with that protecting wall of love that meets all need wherever possible physical, emotional and mental. it is this which blends the group into one organised whole, which the masters of the wisdom can use in the service of the plan. the pressure at this time is great upon them and the urgency of humanity's cry grows stronger in their ears. i have given you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love of god transmute your lives. for many years i have been looking ahead with definite planning and intent to the work which began in the late summer of 1936. i have s

is safer and wiser to take refuge in both the higher and the lower places of service, and to do this simultaneously. one place safeguards you as a soul and the other as a personality- 361- discipleship in the new age- volume ii copyright 1998 lucis trust the call of shamballa, the call of my ashram, and the call of your own exoteric group (mark those words, my brother) have sounded forth in your ears and you have been bewildered; you have forgotten perhaps that if you stand at the midway point (which is my ashram) you have immediate access to both "points of call" i have here given you an important hint and want you to endeavour to grasp its significance. you have been drastically tested in your physical vehicle, and that is hard, my brother, because it is difficult to preserve one's equa

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

he workers is neglected. in the dust and turmoil and noise of the fight, grow not insensitive and hard, or so preoccupied that the needs of those with whom you work are forgotten or pass unnoticed. let love be the keynote in all relationships, for the power which must salvage the world is the precipitation of love, and how shall that find its way onto the physical plane save through a group whose ears are attuned to its imminent emergence, and through the lives of those in the group who are irradiated by love itself? it is here that there is lack not intentionally or because of the existence of its opposing quality but simply through world pressure and strain. in the unfoldment of goodwill in the world at the close of the war which will be one of the major tasks of the new group of world s

er. the group of spiritual workers of whom i happen to be one is faced with two major problems: the problem of the war itself with its stupefying and stunning effect upon the masses everywhere, and the problem offered by the aspirants and disciples throughout the world. can the suffering masses of men "stand with massed intent" and with eyes directed towards god so that their cry can mount to his ears? and will the spiritually minded people and the workers for humanity make that supreme effort (rendered from an adequate "point of tension) so that humanity may be focussed in its appeal and bring about a response from the highest available sources. can the united effort of these two groups one conscious of what is happening and the other unconscious evoke reply? in moments of extreme urgency

e sections by railroads, highways, speedways and myriads of lesser roads and streets. in fact, every living unit in the world is in touch with thousands of other units and can through the many means of information be in touch with millions; the news presses grind out the news from hour to hour and the eyes of millions are ceaselessly glued to the printed page at all hours of the day or night; the ears of other millions are daily and hourly attuned to the voice of the radio. only the inner perceptive sense remains inactive, for only advanced humanity lives constantly in touch with the world of spiritual perception and intention. the conditions, therefore, confronting the hierarchy constitute a serious and drastic problem. as far as we can, we will attempt to consider these conditions, for s

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

ions of life, and their first major task must be the development of right human relations, through the education of the masses. this means the paralleling development of an enlightened public opinion, which is- 57- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust (speaking esoterically) right response to the sound which conveys the will of god to the ears of the attentive. then humanity will indeed move outward from the desert, leave the seas behind, and know that god is fire. rule four at the time of the june full moon, each year, the love of god, the spiritual essence of solar fire, reaches its highest point of expression. this it achieves through the instrumentality of the hierarchy, that great group of souls which has ever been the custodi

xth and seventh, and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. i find it extremely difficult to express the significance of this rule in such a way that it will convey meaning to you, and this for two reasons: first, the idea of the one life is so prevalent, and so customary and trite an unrealised truth, that it registers on ears with very little effect. secondly, the whole story of life which is purpose, divine will, and absolute determination and the eternal planning of the lord of the world is so hard of comprehension that we have as yet no words in the language of any nation which can express it. what i am now writing is a series of instructions for disciples in process of training for initiation. i did not say in

mpulse which we call love. it will be obvious to you that as this treatise is not written to instruct members of the hierarchy, but only for aspirants and disciples and initiates below the grade of the third initiation, much that i will say will be somewhat "blind" or veiled in symbol; much that i could say (if words existed of an adequate nature) will not be said. those that have eyes to see and ears to hear will read between the lines and correctly interpret my symbols, hints and references. to many what i will say will be as meaningless as a treatise on cosmic fire is to the average reader and as the entire theme of initiation is to the ignorant and the undeveloped man. much, however, should be of practical service to the struggling disciple, and i want in these concluding pages to fire

ALICE BAILEY THE LABOURS OF HERCULES

e raised the horses and the mares of war, upon the marshes of his land. wild were these horses and fierce the mares and all men trembled at their sound, for they ravaged up and down the land, wreaking great damage, killing all the sons of men who crossed their path, and breeding steadily most wild and evil horses "capture these mares, and stop these evil deeds" was the command which fell upon the ears of hercules "go, rescue this far land and those who live upon it "abderis" cried hercules "come forth and aid me with this task" calling the friend he greatly loved and who ever followed in his steps as he went from place to place. and abderis came forth and took his stand beside his friend and with him faced the task. laying all plans with care, these two followed the horses as they ranged t

is o'er, he chanted loud "into the northern darkness i was led, and found no doe. into the deep dark woods i fought my way, but found no doe; and over dreary plains and arid wilderness and deserts wild, i struggled towards the doe, yet found it not. at each point reached, the maidens turned my steps, but still i did persist and now the doe is mine! the doe is mine "not so, o hercules" came to his ears the voice of one who stands close to the great presiding one within the council chamber of the lord "the doe belongs not to a son of man, e'en though a son of god. carry the doe to yonder distant shrine, where dwell the sons of god and leave it there with them "why so, o teacher wise? the doe is mine; mine by long search and travel, and mine likewise because i hold the doe close to my heart "

s moment, e'er again you seek my face" silence fell and hercules, gathering the girdle to his breast, sought out the homeward way, leaving the women sorrowing, bereft of leadership and love [114] unto the shores of the great sea again came hercules. close to the rocky shore he saw a monster of the deep, holding between his jaws poor hesione. her shrieks and sighs rose to high heaven and smote the ears of hercules, lost in regret and knowing not the path he trod. unto her help he promptly rushed, but rushed too late. she disappeared within the cavernous throat of the sea serpent, that monster of ill fame. but losing sight of self, this son of man who was a son of god breasted the waves and reached the monster, who, turning towards the man with swift attack and roaring loud, opened his mouth

APOCRYPHON OF JOHN

t john, his disciple. and it happened one day, when john, the brother of james- who are the sons of zebedee- had come up to the temple, that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what

ARADIA GOSPEL OF THE WITCHES

nche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a womans head. but if he did his work of knavery badlyor maladroitly, when

BALANCE J

ith rain. i personally have had a very unsettling incident when, after having visited a friends house to view his collection of spares, i had to travel home by bus or by tube train to find myself dead amongst a living, heaving throng of exactly the same hybrid creatures as were in the pictures i had just viewed. even now, i have a tendency to check my fellow passengers to see if they have pointed ears and hairs sprouting from the bridges of their noses to see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set

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

ffered in the appendices, and so a degree of license has been taken. in lelung zh p dorj s the unprecedented elegant explanations, tsiu marpo is described as having a resplendent greenish-red body color. his red locks are radiant flames, 47 meteors spring from his eyes, bloody hailstones fall from his mouth, blizzards of disease swirl from his nostrils, and poisonous black serpents issue from his ears. he wears a cloak of red silk with sleeves of variegated blue satin. on his head rests a majestic turban of red silk, and around his waist a belt of golden jewels is tied. he was born with the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts

ones [say] that actually the six might demons arose from the six body parts of the murdered khotan prince chorpa (118.20-119.3) in that way, the great violence demon tsi mar has an extremely resplendent greenish-red body color, his red locks are radiant flames. from his eyes fiery meteors spring forth. from his mouth bloody hailstones fall. from his nose blizzards of disease swirl forth. from his ears poisonous black snakes issue. on his body he wears a cloak of red silk endowed with sleeves of variegated blue satin, and on his head he wears a majestic turban of red silk. endowed with a belt of golden jewels, he is frightening and courageous. he was born endowed with the brilliance of a hundred thousand suns (122.8-123.8) in the tantras there, the..kin. dorj dej ma recited magical words. f

BLAVATSKY H P ANTHROPOGENESIS

comprehensible to the average intelligence, requires the use of symbols cast in an intelligible form. hence the allegorical and semi-mythical narratives in the exoteric, and the (only) semi-metaphysical and objective representations in the esoteric teachings. for the purely and transcendentally spiritual conceptions are adapted only to the perceptions of those who "see without eyes, hear without ears, and sense without organs" according to the graphic expression of the commentary. the too puritan idealist is at liberty to spiritualise the tenet, whereas the modern psychologist would simply try to spirit away our "fallen" yet still divine, human soul in its connection with buddhi. the mystery attached to the highly spiritual ancestors of the divine man within the earthly man is very great

minae or coats, enclosing a liquid. the laminae approach each other at the lower end, and the embryo hangs from the root of the umbilicus almost like the fruit from the bough. the stone has now become changed, by "metempsychosis" into a plant. then the embryonic creature begins to shoot out, from the inside outward, its limbs, and develops its features. the eyes are visible as two black dots; the ears, nose, and mouth form depressions, like the points of a pineapple, before they begin to project. the embryo develops into an animal-like foetus- the shape of a tadpole- and, like an amphibious reptile, lives in water and develops from it. its monad has not yet become either human or immortal, for the kabalists tell us that this only occurs at the "fourth hour" one by one the foetus assumes th

vered, and we find that, for our forefathers of the fourth race[[footnote(s "book of the dead" xxxix* the same ram's horns are found on the heads of moses which were on some old medals seen by the writer in palestine, one of which is in her possession. the horns, made to form part of the shining aureole on the statue of moses in rome (michael angelo, are vertical instead of being bent down to the ears, but the emblem is the same; hence the brazen serpent* but see harris's "magic papyrus" no. v; and the ram-headed ammon manufacturing men on a potter's wheel* brasseur de bourbourg "mexique" pp. 135 and 574[[vol. 2, page] 214 the secret doctrine. it was already an old one. that arjuna, krishna's companion and chela, is said to have descended into patala, the "antipodes" and therein married ul

ddhist and hindu works, as men of fabulous size* the good and holy brothers of their wicked co-uterine brothers generally, as ravana, the giant king of lanka was the brother of kumbhakarna; all descendants of the gods through the rishis, and thus, like "titan and his enormous brood" all "heaven's first born" these "buddhas" though often spoilt by the symbolical representation of the great pendent ears, show a suggestive difference, perceived at a glance, between the expression of their faces and that of the easter isle statues. they may be of one race- but the former are "sons of gods; the latter the brood of mighty sorcerers. all these are re-incarnations, however, and apart from unavoidable exaggerations in popular fancy and tradition, they are historical characters* when did they live?

fortune, of intellect and capacities; when one sees honour paid fools and profligates, on whom fortune has heaped her favours by mere privilege of birth, and their nearest neighbour, with all his intellect and noble virtues--far more deserving in every way--perishing of want and for lack of sympathy; when one sees all this and has to turn away, helpless to relieve the undeserved suffering, one's ears ringing and heart aching with the cries of[[vol. 2, page] 304 the secret doctrine. pain around him- that blessed knowledge of karma alone prevents him from cursing life and men, as well as their supposed creator* of all the terrible blasphemies and accusations virtually thrown on their god by the monotheists, none is greater or more unpardonable than that (almost always) false humility which

BLAVATSKY H P COSMOGENESIS

alaya of the universe was in paramartha and the great wheel was anupadaka[[vol. 1, page] 28 the secret doctrine. stanza ii. 1. where were the builders, the luminous sons of manvantaric dawn. in the unknown darkness in their ah-hi paranishpanna. the producers of form from no-form- the root of the world- the devamatri and svabhavat, rested in the bliss of non-being. 2. where was silence? where the ears to sense it? no, there was neither silence nor sound; naught save ceaseless eternal breath, which knows itself not. 3. the hour had not yet struck; the ray had not yet flashed into the germ; the matripadma had not yet swollen. 4. her heart had not yet opened for the one ray to enter, thence to fall, as three into four, into the lap of maya. 5. the seven sons were not yet born from the web of

an will. it is only "with a mind clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole living and sentient universe" that one gets rid of personal existence, merging into, becoming one with, the absolute* and continuing in full possession of paramartha- stanza ii- continued. 2. where was silence? where were the ears to sense it? no! there was neither silence, nor sound (a. naught save ceaseless, eternal breath (motion) which knows itself not (b (a) the idea that things can cease to exist and still be, is a fundamental one in eastern psychology. under this apparent contradiction in terms, there rests a fact of nature to realise which in the mind, rather than to argue about words, is the important thing. a

f chaos by sound or harmony, and constructed according to the principles of musical proportion; that the seven planets which rule the destiny of mortals have a harmonious motion "and intervals corresponding to musical diastemes, rendering various sounds, so perfectly consonant, that they produce the sweetest melody, which is inaudible to us, only by reason of the greatness of the sound, which our ears are incapable of receiving (censorinus) in the pythagorean theogony the hierarchies of the heavenly host and gods were numbered and expressed numerically. pythagoras had studied esoteric science in india; therefore we find his pupils saying "the monad (the manifested one) is the principle of all things. from the monad and the indeterminate duad (chaos, numbers; from[[footnote(s* it is this tr

tions of every great people of antiquity. wherever twelve are mentioned, these are invariably the 12 signs of the zodiac. so patent is the fact, that the roman catholic writers- especially among the french ultramontanes- have tacitly agreed to connect the twelve jewish patriarchs with the signs of the zodiac. this is done in a kind of prophetico-mystic way, which would sound to pious and ignorant ears like a portentous sign, a tacit divine recognition of the "chosen people of god" whose finger has purposely traced in heaven, from the beginning of creation, the numbers of these patriarchs. for instance, these writers (de mirville among others) recognise curiously enough all the characteristics of the 12 signs of the zodiac, in the words addressed by the dying jacob to his sons, and in his d

BLUE EQUINOX

ched an infinite abyss. all that behind me! but my soul, with no star left to point the pole, witless and banned of grace or goal, beggared of all its wealth, bereft of all its images, unweft its magic web, its tools all broken, its name forgot, its word unspoken, the equinox 190 widowed of its undying lord, its bowl of silver broke, its cord of gold unloosed, its shining ladders thrown down, its ears more deaf than adders, its window blind, its music stopped, from its place in heaven dropped, from its starry throne was hurled beyond the pillars of the world. borne from the byss of light to the dark night! the moon had sunk behind the tower when, for a moment, by the power of nature, as even the eagle s eye turns wearied from the sun, did i fall from the conning-crag, that springs above th

object, whatever it is, has only a relative existence (see the equinox, vol. i, no. 4, p. 159. 7. when he has ceased to hear the many, he may discern the one.the inner sound which kills the outer. by the .many. are meant primarily noises which take place outside the student, and secondly, those which take place inside him. for example, the pulsation of the blood in the voice of the silence 9 the ears, and later the mystic sounds which are described in verse 40. 8. then only, not till then, shall he forsake the region of asat, the false, to come unto the realm of sat, the true. by .sat, the true. is meant a thing previous to the .real. referred to above. sat itself is an illusion. some schools of philosophy have a higher asat, not-being, which is beyond sat, and consequently is to shivadar

e. it implies that the qualities of fire and spirit commingle to reach the second stage. there is evidently a verse missing, or rather omitted, as may be the voice of the silence 31 understood by the row of dots; this presumably refers to the third stage. this third stage may be found by the discerning in liber 831. 74. when the disciple sees and hears, and when he smells and tastes, eyes closed, ears shut, with mouth and nostrils stopped; when the four senses blend and ready are to pass into the fifth, that of the inner touch.then into stage the fourth he hath passed on. the practice indicated in verse 74 is described in most books upon the tatwas. the orifices of the face being covered with the fingers, the senses take on a new shape. 75. and in the fifth, o slayer of thy thoughts, all t

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

single one of us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine

treal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton's play the witch (1612) the character hecate is made to stuff the mouth and nostrils of an unbaptised child before boiling him for hisfat(l. she recounts the materials as she uses them: hecate: the magickal herbs are down his throat; his mouth cramm'dfull, his ears and nostrils stuff'd; i thrust in eleoselinum lately, aconitum, frondes populeas and soot. then slum, acorum vulgare too, pentaphyllon, the blood of the flitter-mouse, solanum somnificum et oleum' a fearsome concoction it seems until examined. the eleoselinum is nothing more than common parsley; aconitum is a hardy herbaceous plant used internally as well as externally in the treatment of rhe

ough your body, down through your legs, all the way to your toes. feel the fire within you. feel the fire. now you lower your arms and, turning back towards the hedgerow, you leave the hillock and continue on along the side of the field. as you walk you become aware of a new sound the sound of a running stream. a tinkling of the waters rushing over and around pebbles and small stones reaches your ears and draws you forward. you reach the end of the hedgerow and see a small wood set back behind it. from out between the trees runs the stream, bubbling and bustling on its way to it knows not where. it curves out and around, to rush off and disappear from view on the far side of the hedgerow you followed. you drop down to your knees and reach forward a hand to feel the water. it is cold, yet n

CASE PAUL F THE BOOK OF TOKENS

knowing mind, looketh out upon the world through thine eyes, shalt thou have faith to let me see. then shalt thou overcome the evil of thy senses. by devoting: them wholly to my use. not thou, but i, shall then, discern the weight and. shape and texture of the things thou touchest, not thine, but mine, shall be the knowledge of scent and savour gained through nose and tongue. and when i use thine ears for hearing, they shall be attuned to sweetest harmonies, where now they are assailed by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence

a promise and a fulfilment of the way of life. manifesting myself as the link which uniteth all the separate parts of my creation, i make myself known as the bond of union between creature and creature, and between the creatures and their creator. the creator is myself, and 1 am the nail which joineth thee to me. in thee am i ever present. and thou hast only to turn within to find me. shut thine ears to the confusion of the world which surroundeth thee. open thine inner hearing. aspire earnestly to me. verily thine aspiration is from me. and what sendeth thee in search of me is that same eager longing which hath brought thee forth; and it hath brought forth, too, the four worlds and all that they contain [68] v a v 8 thy search for me is mine own search for myself. nor shall that quest of

y. reason can arrange, reason can harvest; but the harvester weareth also the mask of death. so this thy body is the instrument whereon may be played the song of life. nay, it is more than this; for on this harp of ten thousand strings, the wind of the spirit moveth ever, and soundeth night and day the melodies and harmonies of that eternal song [199] the book of t o k e n s yet few there be with ears to hear, for that hearing is too often dulled by the noisy clamor of the world's illusion. yet he who hath eyes to see, and mind to remember, may see in the very word guph, that the heart of its meaning hath to do with hearing, for what else is vav but the heart of the word? and is not vav at once the special letter of ben the son and the sign of hearing? this thy body, o child of earth and s

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered h

s concerning justice, rights, contracts, business affairs, regularising finances and seeking advancement in career; for personal and legal commitments and partnerships of all kinds; also for learning new skills and trades and for mature people in their forties and fifties. associations candle colours: dark orange and yellow candles, to reflect the coming of autumn, and purple for justice symbols: ears of corn, corn dollies, anything made of straw; bread, cereals of all kinds crystals: brown agate, desert rose, fossilised wood, leopardskin jasper flowers, herbs, oils and incenses: cedarwood, cornflowers, chamomile, cinnamon, fenugreek, ginger, myrtle, rosewood and sunflowers a lughnassadh ritual for renewing the sacred exchange with the earth you can work around dusk, either alone or in a g

, ginger, myrtle, rosewood and sunflowers a lughnassadh ritual for renewing the sacred exchange with the earth you can work around dusk, either alone or in a group or perhaps invite a friend or family member to share the ritual* bake or buy a round loaf of wholegrain bread and a small bottle of barley wine, organic ale or a fresh fruit juice* place the bread in a straw basket and surround it with ears of grain or dried grasses and pour the wine, ale or juice into a pottery jug* light first a large, orange candle on a very large, fireproof tray and place it so that light falls on the food and drink* burn gentle chamomile, cedarwood or rosewood oil or incense, saying: spirit of the corn, i thank you for your bounty for giving your life for the life of the land and the people. i offer in retu

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ie, who wore a shed snakeskin about his shoulders. others carried elaborate carved walking staffs and canes as the trademarks of their profession. some supernatural specialists were also known to dress in styles suggesting sexual inversion. one account from the post-emancipation period tells of "reverend dr. h" in virginia, a conjurer who "had his hair braided like a woman, and [had] rings in his ears" gender mutability may have been a dramatic means by which conjure practitioners exploited their reputations as eccentric individuals.[20] although males appear to be more prominent in nineteenthand early twentieth-century accounts of conjurers, african american female practitioners apparently made their mark in significant numbers as well. charles colcock jones, jr, a white southern historia

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

but since i could see nothing, i had to suffer, and wait to see what they would do with me. but presently perceiving them to be barbers, i entreated them not to jostle me so, for i was content to do whatever they desired; whereupon they quickly let me go, and so one of them (whom i could not yet see) finely and gently cut away the hair round about from the crown of my head, but over my forehead, ears and eyes he permitted my ice-grey locks to hang. in this first encounter (i must confess) i was ready to despair, for inasmuch as some of them shoved me so forcefully, and yet i could see nothing, i could think nothing other but that god for my curiosity had suffered me to miscarry. now these invisible barbers carefully gathered up the hair which was cut off, and carried it away with them. af

d queen, their bodies are here, their souls are fled. vi and as we live so shall god give where love and grace did sunder them that we with flame of love may haply join them up again. vii so shall this song in greatest joy though thousand generations come return into eternity. when they, with most admirable concert and melody, had finished this song, i no more wondered at ulysses for stopping the ears of his companions, for i seemed to myself the most unhappy man alive, because nature had not made me, too, so trim a creature. but the virgin soon dispatched them, and commanded us to set sail from there; so the nymphs went off too, after they had been presented with a long red scarf for a gratuity, and dispersed themselves in the sea. i was at this time aware that cupid began to work with me

COLLIER IRENE CHINESE MYTHOLOGY

t first, he was intrigued by the irregular rhythms of the world. he watched, fascinated, as whirling particles burst and scattered around him. quickly, he learned to dodge exploding gases by nimbly jumping from side to side. after awhile, however, he became tired of all the noise 17 panku creates the world and confusion. the constant commotion jangled his nerves. the din produced a ringing in his ears that made him extremely irritable. the longer he watched the chaos of the universe, the more he longed for the tranquility of his deep sleep. the chaos bothered him, but even more important, panku realized that the fragile shell of the universe might rupture at any moment. panku knew he would have to take action, so he waited until the world was in a state of uneasy calm, then grabbed a long

ince archaeological evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a g

an continued to gaze at the mysterious footprints on the ground, a warm breeze swept over her body. she heard a light rustling of leaves, and a beautiful creature stepped forward from the trees. it was fifteen feet tall and covered with a pale yellow hide. large spots like dark red clouds and purple mists covered its deer-shaped body. on its head, a single skin-covered fleshy horn sat between its ears. at its rear, a long tail switched gently to and fro like an ox s. its horselike hooves stepped lightly on the earth so that it harmed no living creature. its dragonlike neck moved in a slow, stately, fluid rhythm. its large black chinese mythology 88 eyes were as soft as wet dew. indeed, it was the chi-lin, the magic unicorn, walking toward her. the woman watched the unicorn with a mixture o

COSIMANO CHARLES ELEMENTARY PSIONICS

by a brick during the big earthquake. and as he continued to do his research and seem to go further and further out into the bay they began to fervently hope that he would have a shamanic journey and not come back. and it must be admitted that abrams did little to help the situation. one problem was that he insisted on giving his machines names that were, well, somewhat ridiculous sounding to lay ears and somewhat embarrassing to medical ones. for example, abrams discovered that he had a problem getting asssistants to have their tummies tapped while making a diagnosis. thus understandable situation was aggravated by the fact that he had a number of followers who had a similar problem. so abrams went to work and created the portable tummy. now if he had called it that, everyone would have h

just too complicated for me to build so i will have to leave any discussion of it to someone who has actually worked with one, if ever that person would stop being scandalized long enough to speak to me. instead we are going to deal with the more mundane practices of telepathy and remote viewing. i would imagine that by now you are absolutely furious with me complete with steam coming out of your ears, and demanding that i get to the point. okay, the personal rate is really quite simple. as i have just said, it is the rate at which your mind, the real operator of your machine, is most clearly in touch with the part of your subject that is most receptive to being touched, something like finding the closest tuning point on an fm receiver. once you have this rate for any indvidual, you can se

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

gher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information through your eyes and ears from the world immediately around you. you are also receiving information about the wider picture and a greater understanding of your task from what we call 'mission control. when you, the spaceman, are getting a balance of information through your eyes and ears and from the greater perspective of mission control, everything is fine and you are operating at full potential. but think what woul

ding of your task from what we call 'mission control. when you, the spaceman, are getting a balance of information through your eyes and ears and from the greater perspective of mission control, everything is fine and you are operating at full potential. but think what would happen if the link with mission control was cut. suddenly the wider understanding and guidance has gone. only the 'eyes and ears' information from the world immediately around you is left to guide your thinking and behaviour. very soon that behaviour and perception would be enormously different from what it would have been had you and mission control stayed in powerful contact. when that blocking, imprisoning frequency was thrown around this planet, the solar system, and possibly beyond, it had that same effect. we los

each wing, 13 arrows in the right talon and an olive branch with 13 leaves in the left. in his beak he has a scroll with the 13 letters of "e pluribus unum- out of many, one. around this are 13 stars in the shape of the star of david. there is also a shield with 13 stripes which represent the original 13 states. on the united nations logo, the map of the world is arranged in 33 segments within 13 ears of corn, and the un building is sited over one of the most sacred springs (energy points) to the native americans. the proctor and gamble logo is an old masonic symbol with a bearded man in a circle alongside 13 stars. the combined xs in the rockefeller oil giant, exxon (esso, is another symbol of the scottish rite.16 the symbolism is everywhere. the 'thinking' and the basic beliefs i have ou

DAVID ICKE CHILDREN OF THE MATRIX

ur ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while we are asleep"'no, they don't do it that way. that's idiotic" don juan said, smiling "they are infinitely more efficient and organized than that. in order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre- xx children of the matrix stupendous, of course, from the point of view of a fighting strategist. a horrendous manoeuvre from the point

ula feasting amongst a forest of stakes and their grisly burdens outside brasov while a nearby executioner cuts apart other victims. impalement was dracula's favourite technique, but by no means his only method of inflicting unimaginable horror. the list of tortures employed by this deeply sick man included nails in heads, cutting off limbs, blinding, strangulation, burning, cutting off noses and ears, mutilation of sexual organs (especially in the case of women, scalping, skinning, exposure to the elements or wild animals, and boiling alive. no one was immune to dracula's attentions. his victims included women and children, peasants and great lords, ambassadors from foreign powers and merchants. vlad the impaler was the son of vlad dracul, who was initiated into the ancient order of the d

human and serpent, she said. the wide slit eyes almost glowed with a yellowish brightness (exactly what credo mutwa says, and they had glistening, vertical pupils. they had broad flat noses and their flat nostrils flared slightly as they snorted while examining her. she said that some had a very wide mouth with many folds of skin, while some had small mouths with no folds. they had small, rounded ears, which were set high on the head, and had no lobes. she noticed that their scales were a different colour than the skin on the head. they were a khaki green that became grey-green on the back of the head. their faces were smooth with narrow, pointed chins. two of them wore a white jumpsuit with an insignia that included a curved dragon with a seven-pointed star in the middle. the other 'repti

his skin. the next day the spot was so painful he couldn't touch it and alex says she has video footage of this. for her, however, the story was just the beginning because when she was in bed in her own house, a reptilian appeared to her: serving the dragon: the present (2) 257 "i woke up and there is this 'thing' standing over my bed. he had wrap-around-yellow eyes with snake pupils and pointed ears and a grin that wrapped around his head. he had a silvery suit on and this scared the living daylights out of me. i threw the covers over my head and started screaming..i mean, here is this thing with a cheshire-cat grin and these funky glowing eyes..this is too much. i have seen this kind of being on more than one occasion..he had a hooked nose and was very human looking other than his eyes

se some light source is reflecting from whatever you can see. the term "dark matter" refers to that which does not reflect light in our frequency range and therefore we cannot see it. we don't see anything, except reflected light. even then the object enters our eyes upside down and has to be flipped over by the brain so we perceive it the right way up! and we don't even "hear" sound as such. our ears convert pressure passing through the atmosphere the matrix into a series of waves and our brain transforms these waves into a perceived "sound. this is what televisions and radios do. the broadcasts don't travel through the air as pictures and sounds. can you imagine episodes of friends or frasier flying over the rooftops? or hearing all the radio shows on every station simultaneously whereve

DAVID ICKE THE BIGGEST SECRET

ve been ten inches long with claws that burnedinto his skin. the next day that spot was so painful he couldnt touch it and alexchristopher has video footage of this. when the couple had calmed down and alexwent back to bed in her house, she came face to face with a reptilian herself:i woke up and there is this thing standing over my bed. he had wrajyaround yellow eyeswith snake pupils and pointed ears, and a grin that wrapped around his head. he had asilvery suit on and this scared the living daylights out of me. i threw the covers over myhead and started screaming. i mean, here is this thing with a cheshire-cat grin and thesefunky glowing eyes. this is too much. i have seen this kind of being on more than oneoccasion. he had a hooked nose and was very human looking, other than his eyes, a

ntury, referred to the language of the people of munster in south westireland as the iron language. but even gaelic connects us very firmly into the middleeast. in conamara, in the west of ireland, is a community which still speaks gaelic asits first language. their sean-nos (old style) singing, the basis of all irish music, isamazingly similar to the native songs of the middle east. even trained ears find italmost impossible to distinguish between the chants of the gaelic singers and those oflibyans. charles acton, the music critic of the irish times, wrote:if one listened for hours in the desert of an evening to bedoum arabs singing narrativeepics. and then returned to ireland and heard a fine sean-nos singer using the same melismata and rhythm, one finds the resemblance almost uncanny

vedallegories related to the sun, astronomy, astrology, bloodlines, secret knowledge and therituals and names used by the mystery schools. the new testament is a mirror of theold in that some fact, much fiction, and a mass of esoteric codes and symbols are fused,and often con-fused, into a narrative which is desperately misleading if taken literally.this is summed up by the phrase: let he who has ears, let him hear. let he who isinitiated into the secret knowledge understand what i am really saying. let he who isnot initiated believe any old crap.here are a few more bible myths to explode:the idea of the carpenter is a translation error. the english translation ofcarpenter comes from the hebrew word naggar, via the greek, ho tekton. thesewords do not mean literally a carpenter, but people

sion of the female energy, the intuitive connection tohigher levels of our multidimensional consciousness. once you suppress your feminineenergy, your intuition, you switch off your higher consciousness and become dominatedby your lower consciousness. you are isolated from your highest expression of love,wisdom and knowledge, and at the mercy of the manipulated information bombardingyour eyes and ears. this is why the brotherhood have sought to create a world in whichthe male energy has called the shots, on the surface at least. the state of being we knowas macho man is a person disconnected from his female energy and therefore deeplyimbalanced. note that there is no mention of women in constantines nicene creed. it112says that god became flesh as jesus for us men and our salvation. christ

t oneexample of the level of knowledge the brotherhood were working with hundreds ofyears ago while their other wing, the religions, were keeping the masses in the mostbasic ignorance. in this john dee-francis bacon circle were all the leading figures ofelizabethan society, including sir walter raleigh. it may have been francis bacon whocommunicated some of the secret knowledge for those who have ears in ciphers andsymbolism in the works called the shakespeare plays. he, like the writers of the old andnew testaments and the king arthur grail stories, was a high initiate of the secretmysteries communicating through code and hidden meaning. manly p. hall says thatbacon indicated that he was the true author in a series of codes. his esoteric number was33 and on one page in the first part of t

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ions to the contrary notwithstanding. but there is more. look again at the united states capitol (above. at the extreme eastern side of the capitol, you can see two cul-de-sacs which are irregularly shaped. in fact, when you draw a bold black line carefully around these cul-de-sacs, and continue the black line around the capitol, you get the appearance of a horned owl, with the cul-de-sacs as its ears. this is not accidental, either. this is another way of representing satan. freemasonry designed the layout of washington d.c. they placed the owl there and on the american one dollar bill. the southern point of the goathead pentagram represented the spirit of satan reaching into the mind of the goathead, the owl represents the same meaning. in other words, both the executive and the legislat

DEMONIC BIBLE

elves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and hands of god (the active principle) carrying out his will within the world. now, after three years absence from the satanic community, magus susej has once again returned to lead the embassy of lucifer and to promote the aeon of lucifer. soon, he says, man will be ready to embrace the law of deitus and accept his place as a god upon the earth. we have seen so many changes

ame of satan and in the name of lucifer* i bless and consecrate this neck in the name of satan and in the name of lucifer* i bless and consecrate these eyes in the name of satan and in the name of lucifer* i bless and consecrate this nose in the name of satan and in the name of lucifer* i bless and consecrate this mouth in the name of satan and in the name of lucifer* i bless and consecrate these ears in the name of satan and in the name of lucifer* i bless and consecrate these cheeks in the name of satan and in the name of lucifer* i bless and consecrate this chin in the name of satan and in the name of lucifer* i bless and consecrate this forehead in the name of satan and in the name of lucifer* i bless and consecrate this face in the name of satan and in the name of lucifer* i bless and

DIABOLUS

beast in spirit, came in the form of man to test him. one account of the testing came in the form of a man to question the sheep of jesus- that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers"-the apocryphon of john it must be considered that the questions asked by the adversary are indeed tests. they are tests of spirit, or will and of resolve. the luciferian path is filled with tests of strength, on failing could lead to self-destruction, while a test passed will reward the satanist or lucifer

beside this, the dead which were never wont to be proud triumph over us, and the captives which never could be joyful do threaten us. o prince satan, father of all the wicked and ungodly and renegades wherefore wouldest thou do this? they that from the beginning until now have despaired of life and salvation-now is none of their wonted roarings heard, neither doth any groan from them sound in our ears, nor is there any sign of tears upon the face of any of them. o prince satan, holder of the keys of hell, those thy riches which thou hadst gained by the tree of transgression and the losing of paradise, thou hast lost by the tree of the cross, and all thy gladness hath perished- gospel of nicodemus vii (xxiii) here beelzebub is the tester and accuser of christ, he by having him in myth cruci

DION FORTUNE MYSTICAL QABALA

ame nature as the invisible but active mind and soul. 2. now all this sounds very crude as it is put by the anthropologists, but that is only because when translating savage ideas they choose words that have crude associatiohs. for instance, the standard translation of one of the chief scriptures of china refers to the venerable philosopher lao tse as "the old boy" this sounds comical to european ears, yet it is not so far removed from the words of another scripture which has been fortunate enough to receive translation at the hands of those who reverenced it" except ye become as a little child" i am not a sinologue, but i incline to the opinion that the translation "eternal child" would have been equally accurate and in better taste. 3. there is a saying in the mysteries "see that ye blas

ion of all earth-contacts in order that the inflowing power may not be wasted; he fails to realise that the earth is one great magnet. 45 tradition declares from of old that the key to the [page 236] mysteries was written upon the emerald tablet of hermes, whereon were inscribed the words "as above, so below" apply the principles of physics to psychology, and the riddle will be read. he that hath ears to hear, let him hear. 46. finally we come to the consideration of the signiflcanc of the tarot cards associated with netzach. these are the four sevens of the tarot pack. 47. as we are now coming within the sphere of influence of the earth-plane, it may be as well to explain what these lesser cards of the tarot pack represent in divination. they symbolise the different modes of function of t

e who are not avowedly sensitive are affected by them far more than is generally realised, especially in illness when the physical energies are low. mystical qabala page 178 21. not a great deal can be said concerning yesod, because in her are hidden the keys of the magical workings. we must therefore content ourselves with elucidating the symbolism in a somewhat cryptic form, though he that hath ears to hear is at liberty to use them. 22. we have already noted the curious two-sided nature of netzach and hod, the magical image of hod being a hermaphrodite, and venus-aphrodite sometimes being represented among the ancients as bearded. in yesod again we meet with this dual symbolism, and yet again, as we shall see presently, in malkuth. this indicates clearly that in these sephiroth belongin

DION FORTUNE PSYCHIC SELF DEFENSE

man and his wife, which took place within a few hours of each other. a couple of years previously i had been consulted by a friend of the wife, who was deeply perturbed about the state of affairs, and suspected psychic interference. the wife, mrs. c. we will call her, had begun to be troubled by nightmares, waking up in a state of intense fear, hearing the echoes of menacing words ringing in her ears. at about the same time the husband, mr. c, developed what at first sight looked like epileptic fits. a careful diagnosis by specialists, however, determined that although epileptiform, they were not true epilepsy. epilepsy is due either to a congenital tendency, whose nature is not fully understood by medical science, or to some injury or disease of the brain. in congenital epilepsy the dise

more trouble with the front door coming open after that. while he was dealing with miss l. he made a practice of sealing the threshold of his own room in the same way, only in this case he drew the pentagram point outwards, to prevent miss d. from coming in; whereas when he sealed her room, he put its point inwards, to prevent her coming out. she did not know this, nor was it likely to reach her ears indirectly, for he was very uncommunicative, i only knew that he was sealing his room because i chanced to see him doing it. nevertheless, one day i heard a knock at my door, and there was miss l. with her arms full of clean linen. she asked me if i would be good enough to take it into the room of the head of the community, and put it away. i asked her why she did not do so herself, for i kne

search will probably be rewarded by the discovery of numerous minute punctures, so minute that they are not discovered by an examination with the naked eye unless they reveal themselves by becoming infected and suppurating, when they are usually mistaken for insect bites. they are bites right enough, but not those of an insect. the places to look for them are around the neck, especially under the ears; down the inner surface of the forearms; on the lobes of the ears; about the tips of the toes and, in a woman, upon the breasts. it is said that a person with vampire tendencies develops abnormally long and sharp canine teeth, and i have myself seen one such case, and a curious sight it was. the two canine teeth, the pair that come between the incisors and the double teeth, were half as long

er. she herself was short, dark and petite. her husband, a blood relation, was similar in type to herself, and a weed into the bargain. but her three sons were tall, upstanding blond men of the nordic type, bearing a strong resemblance to the dead man. the truth of this story was vouched for to me by a friend of the family. i have know personally two alleged "changelings" the male had the pointed ears of pan, and if anyone was ever a son of the devil, he was. the female was a curious and fascinating creature, essentially non-human, and when her child was born it came into the world with no more trouble than a kitten. both these beings were conceived when their mothers were under the influence of drink, and both of them were characterised by a marked callousness, which in one case developed

DONALDTYSON CHAKRAS

and very even flow of bliss or ecstasy that, for me, usually lasts only for several minutes. there are other minor physiological effects that accompany the arousal of kundalini and the opening or piercing of the chakras. these include feelings of coolness or heat over large areas of the body, localized pricking sensations that often occur in the fingers and toes, ringing or buzzing sounds in the ears that seem to be caused by temporary changes of blood pressure, intense flashes of white light similar to the popping of a camera flash- these are seen with eyes open or shut- as well as spontaneous trembling, twitching and jerking of various muscles of the body such as the thighs, abdominal muscles, or facial muscles, sensations of floating or sinking, feelings of touching or weight upon diff

DONALDTYSON CORONZON

le than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou h

DONALDTYSON PENTA

nts of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram represents the head of a goat, regarded as a satanic symbol by levi. the points of the inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagram is satanic because its point of spirit is at the bottom, beneath the four other denser eleme

DONALDTYSON POSSESS

happens most commonly in the tips of the extremities, the fingers and toes- hence shakespeare's line in macbeth "by the pricking of my thumbs, something wicked this way comes" i've frequently felt this pricking sensation on the tips of my big toes. one possibility is that it serves as the access point for the spirit to enter the body. more commonly spirits access the body through the mouth, nose, ears, anus, genitals, or top of the head. the touch of a spirit can be felt on the surface of the skin. at these times it often feels exactly like the touch of a human hand. it can also be felt inside the body on the internal organs. spirits can caress your heart, your brain, and other organs. they can also be perceived at times in the nerves of the teeth, which ache slightly when influenced by an

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

2001 11:22:56 am] vignette: the deceased adoring an ibis-headed god. chapter clxxvi. the chapter of not dying a second time in the underworld. this chapter has no vignette. chapter clxxvii. the chapter of raising up the khu, and of making the soul to live in the underworld. this chapter has no vignette. chapter clxxviii. the chapter of raising up the body, of making the eyes to see, of making the ears to hear, of setting firm the head and of giving it its powers. this chapter has no vignette. chapter clxxix. the chapter of coming forth from yesterday, of coming forth by day, and of praying with the hands. this chapter has no vignette. chapter clxxx. the chapter of coming forth by day, of praising ra in amentet, and of ascribing praise unto those who are in the tuat. vignette: the deceased

d beneficent king, whose will germinateth from rising to setting, from whose divine eyes men and women come forth, and from whose mouth the gods do come, and [by whom] food and meat and drink are made and provided, and [by whom] the things which exist are created. he is the lord of time and he traverseth eternity; he is the aged one who reneweth his youth he hath multitudes of eyes and myriads of ears; his rays are the guides of millions of men he is the lord of life and giveth unto those who love him the whole earth, and they are under the protection of his face. when he goeth forth he worketh unopposed, and no man can make of none effect that which he hath done. his name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty po

e. thou dost wax great as thy (15) majesty doth advance, and thy rays are upon all faces. thou art unknown and canst not be searched out. his fellow except thyself; thou art (16) the only one [men] praise thee in thy name [ra, and they swear by thee, for thou art lord over them. thou hast plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (5 of 6 [8/10/2001 11:24:37 am] heard (17) with thine ears and thou hast seen with thine eyes. millions of years have gone over the world; i cannot tell the number of them, through which thou hast passed. thy heart hath decreed a day of happiness in thy name [of ra. thou dost pass over (18) and travellest through untold spaces of millions and hundreds of thousands of years; thou settest out in peace, and thou steerest thy way across the watery abyss

those who are in the presence of ra. may osiris, the scribe ani, triumphant, be strong upon earth and in the world under the earth; and (13) o osiris, scribe ani, triumphant, mayest thou rise up strengthened like unto ra day by day. osiris am, triumphant, shall not tarry (14) nor shall he rest without motion in the earth for ever. clearly, clearly shall he see with his two eyes, and with his two ears shall be hear what is right and true (15) osiris, the scribe ani, triumphant, cometh back, cometh back from annu; osiris ani, triumphant, is as ra when he rangeth the oars (16) among the followers of nu. next: plate xxii. plate xxi. http//www.sacred-texts.com/egy/ebod/ebod28.htm (2 of 2 [8/10/2001 11:28:32 am] sacred texts egypt index previous next plate xxii "osiris ani, triumphant, hath not

hee, who comest forth from pa-amsu, i have not polluted myself (23 "hail, thou chief of the mighty, who comest forth from amentet, i have not caused terror (24 "hail, thou destroyer, who comest forth from kesiu, i have not transgressed (25 "hail, thou who orderest speech, who comest forth from urit, i have not burned with rage (26 "hail, thou babe, who comest forth from uab, i have not stopped my ears against the words of right and truth (27 "hail, kenemti, who comest forth from kenemet, i have not worked grief (28 "hail, thou who bringest thy offering, i have not acted with insolence (29 "hail, thou who orderest speech, who comest forth from unaset, i have not stirred up strife" p. 349 (30 "hail, lord of faces, who comest forth from netchfet, i have not judged hastily" plates xxxi. and xx

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

el, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite

ELLIS LOW TWELVE 1907

t insistent for the commission of the dreadful crime shook me by the hand and declared they never meant what they said. none the less, they still would have insisted upon marooning the sick man had i changed my mind and refused to go into his cabin "the promise i made was faithfully carried out. the patient never knew from me of the scene on the upper deck, though i think it likely it reached his ears afterward from another source. i sat in his room for hours, reading and talking and doing all i could to cheer him. he really didn't need anything of that nature, for the most exhilarating physical condition in which any person can be placed is that of convalescence. you get used to high health, but convalescence is new, thrillingly comforting and delightful, and by the time you become somewh

f the victims, so far as it should be possible to do so, and then a few minutes after the doomed ones had passed out the whole company burst into singing `the star spangled banner' one object of this was to drown the sound of the volley which we knew would soon be fired. we became so accustomed to the report that we knew just when to expect it; but sing as loud as we might, we never tarter 1 en i ears 97 failed to hear the awful crash, which pierced the walls of the jail "you cannot imagine the breathless hush which came over us when the door opened and we caught sight of the orderly with the little slip of paper in his hand. when the names -were pronounced, the scene which i have described invariably followed. it is said that men can become accustomed to anything, but that tomb-like pause

e side of the servians and montenegrans against the turks. then the russians mixed in, and boynton, who had a large supply of war supplies on the vessel which he had chartered to carry him to the scene of hostilities, sold most of them to the russians, who were so pleased that they allowed him to witness as their guest the battle of plevna. then the captain returned to new york, but with eyes and ears open for new fields for his activities. it looked for a time as if he would have to abandon the profession for which he had formed so strong a liking. the "ten years' war" in cuba came to an end in 1878, and spain for the time was triumphant. the cubans unaided a soldier of fortune 193 were unable to win their independence. they had to wait twenty years for uncle sam to expel spain from the f

on was getting on in years, and after his tempestuous experiences, he had about made up his mind to settle down to the quiet business of life, when a quarrel broke out between chile on the one hand and peru and bolivia on the other, because of the claims made by the latter two to the guano and nitrate beds on the borders of the three countries. the murmur of distant war was music in the captain's ears, and its beguilings were not to be resisted. he left new york by the first boat for valparaiso, and most of his life since then has been spent in south america, where the chronic situation is that of revolution. for the quarter of a century following he was rarely absent from that seething continent, and in the history of the almost numberless wars his name will be found writ large. captain b

EMPERORS NEW RELIGION CHURCH OF SATAN

that he half chose, half was forced to exploit. 13. inconsistency gone unnoticed it may seem surprising at first that the ambiguity of the church of satan s ideology has gone unnoticed for decades. however, it is likely that faced with clear examples of ambiguity, followers will just ignore them. when it comes to religion, rational arguments against the religion tend to fall on the followers deaf ears if only the followers feel that the religion suits their best interests. in such situations it is human to err, and apparently even more human to stay in error. this section provides a number of possible explanations why followers may ignore rampant examples that they were fooled, and why the inconsistency and perhaps deliberate hoax is not acknowledged. 13.1 followers of the church of satan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

missing two hours. the sighting had taken place while betty and her husband were returning home. they arrived two hours later than they should have. eventually the couple went into psychotherapy and under hypnosis described their meeting with a group of beings described as approximately five feet tall, with a large hairless head, greyish skin, large slanted eyes, a slit mouth, diminutive nose and ears, and long fingers. they were taken aboard a spacecraft and examined. a needle was stuck into betty s stomach. before they left, they were told to forget the experience, and as the spaceship left the ground, their recollection of what had just occurred faded. the hill s story would possibly have been lost amid the vast files of ufo reports if writer john fuller had not discovered the hills and

tle eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-speaking, the devil changed himself into a barrel and rolled into an adjoining field. in a short time he returned in the form of a cart wheel, and, without giving the brother time to put himself on the defensive, rolled heavily over his body, without, however, doing him any injury. after that he left h

of a man or a beast, or even enclosed itself in a talisman, bottle, or magic ring. agathodaemon benevolent deity in greek mythology, the good spirit of vineyards and cornfields. according to aristophanes, agathodaemon was honored by drinking a cup of wine at the end of a meal. he was represented pictorially in the form of a serpent or sometimes as a young man holding a horn of plenty, a bowl, and ears of corn. winged serpents were also venerated by the ancient egyptians, chinese, and other peoples (see also dragon) agent term in parapsychology to denote the individual who attempts to communicate information to a percipient, or subject, of extrasensory perception. the age of progress american spiritualist weekly edited by stephen albro, who witnessed and reported on the early demonstrations

his counterpart in persian dualism was ormuzd, the creative and benevolent being. aic see american institutes for research ailuromancy divination through superstitions concerning cats. for example, a black cat crossing your path is a bad omen in the united states and germany, although usually regarded as lucky in britain. owning a black cat is also believed to be lucky. a cat washing its face or ears, or climbing up furniture, is said to indicate rain; if the cat washes its face in the parlor, it may indicate visitors. it is a widespread belief that killing or mistreating a cat will bring ill fortune. this may arise from ancient religious beliefs concerning the cat as a sacred animal. ainsarii an ishmaelite sect of the assassins, who continued to exist after the stronghold of that society

quisite voice, and certain talent for fraud, which he was soon to profit from in an extraordinary manner. his idea was to institute a new oracle, and he chose chalcedon as a suitable place to begin operations. finding no great encouragement there, he spread a rumor to the effect that apollo and his son aesculapius intended shortly to take up residence at abonotica. the rumor at length reached the ears of his fellow townsmen, who promptly set to work making a temple for the gods. the way was thus prepared for alexander, who proceeded to abonotica, diligently advertising his skill as a prophet, so that on his arrival people from many neighboring towns consulted him, and his fame soon spread as far as rome. we are told that the emperor aurelius himself conferred with alexander before undertak

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

wards gave place to one of curiosity. my senses became keenly alert, the cobwebby sensation, before described, grew horribly intense, and a peculiar feeling of emptiness, which i had previously had, became so strong that my heart seemed as though swinging loosely in an empty space, and resounding like a bell with each stroke. the air seemed to be full of singing, buzzing sounds that pressed on my ears, but through it i could hear the breathing of the sitters outside the curtains. the movements made in the air seemed to sway me backwards and forwards. a fly alighting on my hand caused a pain like that of a toothache to shoot up my arm. i felt faint, almost dying. at last the arranged-for signal was given, that all was ready. the curtains were thrown open, and a materialised form stood fully

ning to normal consciousness, he blamed a particular control for the occurrence. the flowers seemed to arrive toward the medium and were not thrown out from him. these phenomena were very impressive. the same could not be said of the stone apports. they were invariably very small, and led to his detection in fraud. in the sittings of 1926, the doctor in charge slipped his hands at the back of the ears of the medium and discovered two small light colored stones affixed by flesh-colored sticking plaster. the medium s only attempt at excuse was that by that stage his power had gone and that he had been tempted by an undesirable control. spiritualist leader james hewat mckenzie defended melzer in his report in psychic science (april 1927: but there is a difference between stones of a quarter t

gestures over the sick man, to whom he applied his powders and herbs, or sucked the wounded or diseased parts. having been joined by many of the people, the agoreros chanted a short hymn, addressed to the soul of the patient, with this refrain: thou must not go, thou must not go. in repeating this he was joined by the people and augmented as the sick man became fainter so that it might reach his ears. sources: skinner, joseph. state of peru. london, 1805. moleoscopy a system of interpretation of moles or birthmarks on various parts of the body (usually classed medically as a benign form of nevus, and not normally requiring surgery. moles were considered to have special occult significance in ancient times, and their systematic interpretation as indicative of character and destiny was popu

ound, however, that he himself could not elucidate the precious documents, and therefore he summoned illuminati from far and near to his court at cairo, offering a large reward to the man who should solve the mystery. many people presented themselves in consequence, but the majority of them were mere charlatans, and thus the sultan was duped mercilessly. presently news of these doings reached the ears of morien. it incensed him to think that his old preceptor s wisdom and writings were being made a laughingstock, so he decided that he must go to cairo himself, and not only see justice done to adfar s memory, but also seize what might prove a favorable opportunity of converting kalid to christianity. the sultan was inclined to be cynical when the hermit arrived, nor would he listen to attac

occasion, says adare, the music became louder and louder, until i distinctly heard the words: hallelujah! praise the lord god almighty! it was no imagination on my part. the music was the same as at norwood. the aerial musical sounds sometimes resembled drops of water, and according to home they were produced by the same method as raps. dr. james h. gully, in whose house home was a guest, writes: ears never listened to anything more sweet and solemn than these voices and instruments; we heard organ, harp and trumpet, also two voices (spiritualist, vol. 3, p. 124. in the presence of moses, drum, harp, fairy bells, trumpet, lyre, tambourine, and flapping of wings were heard (proceedings of the society for psychical research, vol. 11, p. 54. no such instruments were in the room. they were als

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

africa s eastern tr a n s vaal on an unspecified day in the 1950s. gre v l e r, a flying-saucer enthusiast sympathetic to the contactee movement (contactees are individuals who claim to be in regular communication with kindly, advanced extraterre s t r i a l s, met a when her car inexplicably stopped on a rural highway. as she was looking under the hood, she became aware of a buzzing sound in her ears and looked up to see a smiling spaceman standing not far away. then a spaceship flew tow a rd her and landed, and she and a stepped into it. with a and another spaceman, b, grevler flew into space. they appro a c h e d what grevler describes as a positively huge mother sh i p, which tinier ships, similar to the one they we re aboard, we re entering. once inside the mother ship, grevler and he

out. later he vaguely recalled a mother ship. under hypnosis his memories grew sharper, and he saw himself inside a mother ship, looking at the distant earth through a porthole. approximately twelve different aliens, of two different but seemingly related types, occupied the same room. one group consisted of green-skinned humanoids with smooth dark hair, thin lips and noses, big eyes, and pointed ears. the others looked somewhat similar except they had brown skin, thick lips, and red, crinkly hair. all stood four feet tall and were clad in white uniforms and gloves. a green being seemed to be in charge. ferreira was taken into another room, which was dimly lit, and made to lie on a couch. a naked female walked in and approached him as the other beings tried to remove his clothing over the

men and boys reported their own encounters in the same area at the same time, and the dublin-based irish press carried stories. the men had chased the fairies, but as one witness put it, they jumped the ditches as fast as a greyhound. though they passed through hedges, ditches, and marshes, they appeared neat and clean all the time. witnesses said the beings had hard, hairy faces like men, and no ears (barry, 1938. on a casual walk along the shore of a peninsula in scotland s western highlands one day in 1972, artie traum, an american folk singer, heard unusual sounds. as he listened more carefully, he realized they were voices, though he could see no one around. they were singing run, man, run in a weird harmony while fiddles and pipes played behind them. as the sounds grew ever louder, t

on he said, i am the fifth dimension. i am the eighth wonder of the world. i can split the atom. still, the idea took hold that gef was a mongoose, and he took to calling himself one. but if eyewitness testimony is to be believed, he could not have been a mongoose. those who saw him, according to investigator walter mcgraw, said he had a bushy tail like a squirrel s, yellow to brownish fur, small ears and a pushed-in face. his most-often described features were his front paws, which according to irving were handlike with three fingers and a thumb (mcgraw, 1970. mc- graw adds, he fitted the description of a mongoose about as well as he did that of part of the fifth dimension. irving estimated that he was no more than five or six inches long and weighed no more than a pound to a pound and a

rength was sufficiently re s t o red so that she was able to phone her husband, a neighbor, and the police. in vestigators found an oval-shaped imp ression in the backyard snow. hingley complained that her clock, radio, and television we re no longer functioning. the cassette tapes that she said the beings had touched we re ruined. she suffered a range of physical d i s c o m f o rts in her eyes, ears, and jaw. he r doctor became alarmed enough about her well-being that he ord e red her to stay home f rom work for two weeks. as outlandish as her story sounded, investigators did not doubt her sincerity. see also: close encounters of the third kind further reading budden, alfred, 1988. the mince-pie martians: the rowley regis case. fortean times 50 (summer: 40 44. miniature pilots one day in

FAUST

de; and now, to make it brief, i counsel you that you too likewise be arrayed, that you, emancipated, free, experience what life may be. faust i ll feel, whatever my attire, the pain of life, earth s narrow way i am too old to be content with play, too young to be without desire. what can the world afford me now? thou shalt renounce! renounce shalt thou! that is the never-ending song which in the ears of all is ringing, which always, through our whole life long, hour after hour is hoarsely singing. i but with horror waken with the sun, i d fain weep bitter tears, because i see another day that, in its course, for me will not fulfil one wish- not one, yea, that the foretaste of each joy possessed with carping criticism half erases, that checks creation in my stirring breast with thousands o

ent impulse, feel within one s breast all six days work, in haughty power enjoy and know i can t tell what, soon all creation overflow in rapturous love, lost to all sight the child of clay, and then the lofty intuition with a gesture. ending- i dare not say in what fruition! faust shame on you! mephistopheles that s not to your liking, eh? you have the moral right to cry out shame! before chaste ears one must not name what chaste hearts can t dispense with, just the same! in short, i grudge you not the pleasure of evasion, of lying to yourself upon occasion; but you will not stick long to that, it s clear. again you are already spent, and if this goes on longer, you ll be rent to shreds by madness or by agony and fear. enough of this! your darling sits at home apart and more and more she

t be thou bold! all is his who never-failing understands and swift lays hold. a tremendous tumult announces the approach of the sun. ariel hark! the storm of hours is nearing! sounding loud to spirit-hearing, is the new-born day appearing. rocky portals grate and shatter, phoebus wheels roll forth and clatter. what a tumult light brings near! trumpets, trombones are resounding, eyes are blinking, ears astounding; the unheard ye shall not hear. slip into a flowery bell deeper, deeper; quiet dwell under the leaf, in the cliff, if it strikes you, ye are deaf. faust refreshed anew life s pulses beat and waken to greet the mild ethereal dawn of morning; earth, through this night thou too hast stood unshaken and breath st before me in thy new adorning, beginst to wrap me round with gladness thri

ou here. our ruler, when to rome he went campaigning, his profit and your pleasure gaining, the perils of the alps disdaining, won for himself a realm of cheer. first, at the holy feet bowed down, a grant of power he besought, and when he went to fetch his crown, the fool s-cap too for us he brought. now we are all new-born in years, and every well-sophisticated man happily draws it over head and ears. akin to crazy fools he now appears, under it acting wisely as he can. i see the crowds are coming yonder, some pair in love, some swing asunder, crowd presses crowd, like youth let of school. come in or out, let naught be daunting! now too as ever holds the rule: a hundred thousand follies vaunting, the world remains one great, big fool! flower girls [song accompanied by mandolins. that ye m

y places, but don t haggle as ye go! and in brief and pithy phrases, what he has, let each one know. an olive branch with fruits. flowery sprays i do not covet, strife i shun, i am above it; to my nature it is strange. yet i am the nation s marrow, pledge secure gainst spear and arrow, sign of peace where men may range. and today i m hoping, fleetly to adorn a fair head meetly. a wreath of golden ears. to bedeck you, gifts of ceres will be lovely, sweet, and rare; what for us most wished and dear is be for your adornment fair. a fancy wreath. mallow-like, these gay-hued flowers, from the moss, a wondrous bloom! they are rare, in nature s bowers, but dame fashion gives them room. a fancy nosegay. name me? theophrastus never would a name for me assever! if to some scarce worth a penny, still

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

undalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and half bindus (knots. when, after closing the ears, the sound of her hissing is not heard, then death approaches. 38 both the chakric tree (see figure 1.3) and the qabalistic tree of life (see figure 3.5 on page 89) have three structural channels. the central channel on the chakric tree is called the shushumna. the central channel on the qabalistic tree is denoted as the central column. the side channels on the chakric tree are called the ida

skull of vast face as the hidden brain. the strands of the names of vast face generally convolute to the atziluthic letter ayin i, and those of small face to the atziluthic letter alef a. the beards of the two faces with their nine respective formations of names are shown in figures 3.3 and 3.4. the beard of faith, not (al, is mentioned because it is the most precious of all. it egresses from the ears round about the face, the white locks [strands of names] ascending and descending, 2" 2' 8 +0 separating into thirteen of that most splendid of splendors. 10 the formations of the beard are found to be thirteen, that is the upper one [vast face. in the lower one [small face] they are beheld in nine. 11 each hair is said to be the breaking of the hidden fountains that issue forth from the hidd

ot) mentioned in the torah and the book of ezekiel. and elohim said the waters will swarm with the movement of chayah. 8 and the chayot run forth and return. 9 each double letter is has two pronunciations e.g. pey fey, kaf khaf, and two opposite principles e.g. life/death, dominion/slavery. through them are said to have formed seven planets, seven days of the week, and seven orifices of the eyes, ears, nostrils, and mouth. seven double letters: beyt b gimel g dalet d kaf k pey p resh r and tav t are the foundation. he engraved them, he hewed them out, he combined them, he weighed them at opposites, and he formed through them: seven stars in the universe, seven days in the year :2% e= i2 seven gates in the body of male and female. and through which he engraved seven universes, seven heavens

FOCUS OF LIFE

ering among men: employment, devotion to art: bed, a hard surface: clothes of camel hair: diet, sour milk and roots of the earth. all morality and love of women should be ignored. to whom does not such abandonment give the unknown pleasure? again i say 'in all things' pleasure thyself, for occasion need not be. aphorism iii "the chaos of the normal" ikkah speaks of himself: i would counsel closed ears, for those who contain the great ideas, have no opinions. who doth know what his own subconsciousness contains? still less his own arcana. they are the great who allow its operation by silence. of two things we have choice: degeneration or immobility. out of the past cometh this new thing. becoming heaven's slaves-is some of pleasure begged again? man strives for increase,-the monstrous world

ting need not be in self-love! verily, this constant ecstasy i indraw from selfcreation. by castrating 'of' my belief is balanced: my arbitrary automatism serving its diverse self-pleasure" then aaos meditated and murmured "all things exist by me: all men exist in me, yet who doth not turn away from his own superabundance while realizing? all desire is for unity: thus my vision seeth through mine ears. let my unity be real ized sufficiently, thus shall my sexuality be convenient unto itself and escape the conceivable. where is lust when the tests wither? verily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" lau

to be alone and half alive with the devil is not a welcome anti-climax. then he spoke unto me "coward! where was thy courage, even against drunken enemies? ah ah! thou hast indeed willed pleasure! who has the power, thou or i? what medicine for the dead gods! thou wretched scum of littlenesses-heal thy gaping wounds, thou art more fitted to pray than to prey" much more did he utter, till my very ears closed. with a body torn to pieces, crushed in every part-what was i to answer? my silence compelled him again to speak "hast thou no complaint" in a mighty rage-for this was a worse goad than all my earlier suffering-i answered "curses, no! keep your possessions.-i will pleasure. do your utmost! this poor thing my body you will again replace" then i fought the devil and behold,-i became alon

. arriving closer to the city, there issued from it a dreadful stench accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that every victim was already beheaded, but not dead, that they were sheep and being bled to death. as he watched the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaughtermen, the scene became more vast, more heathenly impossib

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

gns of' virgil, aeneid, vi, 726-7. quoted by ficino in de vita coelitus comparanda, 3 (ficino, p. 535. 2 see above, pp. 51-2. 69 ficino's natural magic the zodiac, he says that there are also images of the faces of the signs, drawn from the indians, egyptians, and chaldeans (lists of decan images do come from these sources, as for example: in the first face of virgo a beautiful girl, seated, with ears of corn in her hand and nursing a child.1 this decan image in this actual form, with the child, is drawn not from picatrix, but from albumazar, whom ficino mentions as the source. it is the only decan image which he describes all his other images are planet images and he is not sure whether it is right to use it. he then says that if you want to obtain gifts from mercury, you should make his

darkness to them, if they knew it. those wise men, then, in order to obtain certain benefits and gifts from the gods, by means of a profound magic, made use of certain natural things in which the divinity was latent, and through which the divinity was able and willing to communicate itself for certain effects. whence those ceremonies were not vain fancies, but living voices which reached the very ears of the gods' needless to say, this is based on the "god-making" passage in the asckpius,2 explained as done by profound magic, and as belonging to the magical religion of the egyptians which bruno states that he prefers to any other religion. he further expands his view of the egyptian religion on some later pages: thus crocodiles, cocks, onions and turnips were never worshipped for themselve

FRATER TENEBROUS CULTS OF CTHULHU

rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of t

FRATER U D PRACTICAL SIGIL MAGIC

gical trance/ activating the sigils/ 33 longer. then, hortly before reaching the point of fainting, open wide our eyes and stare.while breathing in and out fresh air.a death posture (version 1) this version may be performed both in a standing or a sitting position. for your first attempts, i recommend sitting before a table on which you have placed the sigil. after a deep breath, block your eyes, ears, mouth and nose, using the fingers of both hands. concentrate on the internal tension in your body (do not think of the sigil or its aim, and hold your breath until you cannot bear it any longer. continue holding your breath until you truly cannot bear it anymore. then you should still hold your breath until you cannot bear it at all any s y t the sigil. if you do this correctly, you will fin

FREEMASON BLUEBOOK

ho shared with our brother the intimate ties of family and friendship, we tender our affectionate sympathy. our hearts respond to your hearts in your grief. we trust that these affirmations of faith, in which our brother shared, may speak to you and inspire you to live with hope and courage. we ask you always to remember that the god and father of us all is a loving god, a compassionate god whose ears are ever open to the cry of the afflicted. let us pray. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (67 of 76 [11/22/1999 11:51:56 am] chaplin: eternal and everlasting god, we look to thee in faith and confidence, knowing that thy love has power to bring comfort and consolation, even in this time of bereavement, to those near and dear to our brother. fill their hearts

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

seen in a certain way, under certain conditions. some people never see it at all. you must understand this is no dead pile of stones and unmeaning timber; it is a living thing "when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is made up of the beating of human hearts, of the nameless music of men's souls, that is, if you have ears. if you have eyes you will presently see the church itself, a looming mystery of many shapes and shadows leaping sheer from floor to dome, the work of no ordinary builder "the pillars of it go up like the brawny trunks of heroes; the sweet human flesh of men and women is molded about its bulwarks, strong, impregnable. the faces of little children laugh out from every cornerstone; the terrible

erished plan and spoiling his masterpiece, they aimed to revenge themselves upon the master. solomon had been privately informed of the nefarious plot, but jealousy on account of the queen of sheba bound his tongue and stayed his arm, for he hoped that when the ambitious plan of hiram failed, the affections of the queen would turn from his humiliated rival to himself. he therefore closed eyes and ears to plot and plotters. when hiram confidently pulled the plugs, the liquid fire rushed out, was met by the water, and there was a roar that seemed to shake heaven and earth, while the elements boiled and battled. all but hiram hid their faces at the awful havoc; then from the center of the raging fire he heard the call of tubal cain, bidding him jump into the molten sea. full of faith in his a

FULL MOON RITUALS

old oak tree, and tunes her body to the slow movement of the branches as the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and swaying gently in a stately dance. a sudden rustle, and shower of leaves breaks her concentration, and a soft "hoot. hoot. hoot" reaches her ears. looking up with a grin, she can make out the profile of the great horned owl, as he watches her. wondering what this strange little lady is doing out at this hour hugging his tree "hello, my brother" whispers, owl "shall we sing together tonight" owl climbs up onto a strong branch, and settles herself in the nook of the tree. her brother owl watches warily, yet without much concern. his head

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s important for its early recognitionofthehistorical significanceof popular literature. waite urgeduponhis readerstheneed to preserve this 'vast and perishing literature'which'a little care will rescue from complete oblivion'.ifnot,he said, then'inajewyears the namesofthese productions will be totally, as they are for themostpart now, unknown. his pleaswouldundoubtedly have fallen onmoreattentive ears if hisowntext hadnotbeen bowdlerized.atthe time, waljord'santiquarian magazinewas ostensibly edited by its publisher, george redway,butin realitytheeditor wasarthurmachen, and it was due to machen's sensibilities-heightened by the contemporary prosecution. ofvizetelly for publishingzlla'snovels-thatwaite's intemperate language was curbed.thus,g. w. m. reynolds,'thehighpriestofcheap periodical

GILBERT THE MAGICAL MASON

g the pointed phrygian cap (ofliberty, tunic, and a cloak, stabs the bull with a dagger near its right shoulder. this scene is in a cave; a scorpion seizes the testesofthedying bull, while a dog laps up the blood flowing from a stab wound. a dog, the companion of mithras, is seen in the foreground as if barking up at the dying bull; a bird like a crow is seen above; he is the messenger of ormuzd: ears of corn springing from the tail of the animal or from beside it, show the good gifts resulting from the sacrifice.insome cases torch-bearers stand one on each side of the bull, their names, cauti and cautopati, are words of unknown meaning; instances are referred to in which these figures hold emblems of the equinoctial signs 255 cancer and capricornus, or taurus and scorpio.theslaying of the

GILBERT THE SORCERER AND HIS APPRENTICE

. no, no! not that one, that is all our own, yours and mine, lass! but i pray that i may die, for i cannot wish our chief defeat, and i dare not wish him success, for his cause is evil, and i must play his march. but i shall die before either my chief or my rightful king gain the victory, and i shall see my shiela no more. but cherish the memory of my pibroch; some day perhapsitwill sound in your ears again" and as he spoke there was the winding sheet around his breast 'and early next morning was great commotion, for the clansmen were all embarking, and the chief stood in the prow of the foremost boat, and beside him was my lover, with the great pipes under his arm, the streamers flaunting in the112 the sorcererand his apprenticebreeze, and the sun glinting on his shoulder brooch, and he s

GNOSTIC HANDBOOK

passed away. revelation 21:1-4 the seven stages of salvation the paths of salvation are divided into seven distinct steps. each of which we shall examine in some detail. 1 first steps. 2 faith and education. 3 baptism (initiation. 4 anointing (holy spirit. 5 overcoming the dialectic system. 6 (communion and feasts. 7 rebirth 8 resurrection. first steps: repentance the word repentance rings in the ears of most of us who had the misfortune of being brought up in christian traditions. the problem is that most people have no knowledge of what the word really means! the image of repentance in keeping with the traditions of most of western christianity, is simply to say you re sorry, you can do whatever you want as long as you say sorry to god and get forgiven. however, this is not what the gnos

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

neither shall there be any more pain: for the former things are passed away. revelation 21:1-4 the seven stages of transfiguration the path(s) of transfiguration are divided into seven distinct steps. re-orientation. re-education. baptism (initiation. anointing (holy spirit. overcoming the dialectic system (communion and feasts. rebirth. ascension. re-orientation the word repentance rings in the ears of most of us who had the misfortune of being brought up in "christian traditions. the problem is that most "christians" have no knowledge of what the word really means! there is this concept that repentance simply means saying sorry, in keeping with the traditions of most of western christianity, you can do whatever you want, as long as you say sorry to god and receive his forgiveness. howev

flowers t bloom. if we do not heed the call from the world of light to awaken and be transformed, then as the kali yuga ends and time reaches its final days, as the omega day explodes onto our planet, then we shall surely cease to be and there will be nothing of us left- no thought, record- not even a trace. annihilation is the hell that awaits those who do not have the eyes to see. he that hath ears to hear, let him hear matthew 11:1d,1 the goetia the lesser key of solomon the king l e m e g e t o n c l a v i c u l a s a l o m o n i s r e g i s reworked, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford akhtya seker arimanius to rest

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

d of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nouris

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ay unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishe

GOLDEN DAWN RITUALS Z1

ries a combined form of lotus and phoenix wand. it has an orange flower- a blue stem, and ends in an orange sign of the binary. in her left hand she carries a blue ankh, and she stands on a pavement of yellow and purple, bordered with blocks of red, blue, yellow, and black in succession. kerux: anubis of the east. watcher of the gods. anubis has the head of a black jackal with very alert, pointed ears well pricked up. his nemyss is purple banded with white. he wears a collar of yellow and purple bands, and a tunic of yellow flecked with tufts of black hair. his body is red. his waist cloth is yellow striped with purple, and from it hangs a lion s tail. his ornaments are purple and gold. his phoenix wand and ankh are blue. he stands on a pavement of purple and yellow. stolistes: aura-mo-oot

he has a blue nemyss banded with red, blue and black. his face is red and he has a black ceremonial beard. around the shoulders of his white mummy shape are bands of red, blue and black, 24 three times repeated. he stands on red, blue and black with a border of green, white and yellow. tmo-oumathu is the jackal-faced, and is in the southeast. he has a black face with yellow linings to his pointed ears. he wears a blue nemyss with borders of black, yellow and blue. the same colors appear threefold at his shoulders. he has a white mummy shape and stands on blue, yellow and black, with a border of green, yellow, and mauve. kabexnuv, is hawk-faced, and resides in the northwest. he has a black and tawny face, and a nemyss of black bordered with red, yellow and black. the same colors appear thre

GOLDEN DAWN RITUALS ZAM19

her side will complain of our discretion, that we offer our treasures so freely and indiscriminately, and do not rather regard more the godly, wise, or princely persons than the common people, with him we are in nowise angry (for the accusation is not without moment, but withall we affirm that we have by no means made common property of our arcana, albeit they resound in five languages within the ears of the vulgar, both because, as we well know, they will not move gross wits, and because the worth of those who shall be accepted into our fraternity will not be measured by their curiosity, but by the rule and pattern of our revelations. a thousand times the unworthy may clamor, a thousand times present themselves, yet god hath commanded our ears that clouds that unto us, his servants, no vi

igns of a great council shew forth how for all things which human ingenuity discovers, god calls upon his hidden knowledge, as likewise the book of nature, though it stands open truly before all eyes, can be read or understood by only a very few. as in the human head there are two organs of hearing, two of sight, and two of smell, but only one of speech, and it were vain to expect speech from the ears, or hearing from the eyes, so there have been ages which have seen, others which have heard, others again that have smelt and tasted. now, there remains that in a short and swiftly approaching time honor should likewise be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying cha

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ws than at the temples. looking more closely, i could see that the sculptor had portrayed a man whose skin was shaved all around his lips with the result that his moustache began high on his cheeks, roughly parallel with the end of his nose. from there it curved extravagantly down beside the corners of his mouth, forming an exaggerated goatee at the chin, and then followed his jawline back to his ears. above and below the ears, on the side of the head, were carved odd graham hancock fingerprints of the gods 79 representations of animals. or perhaps it would be better to describe these carvings as representations of odd animals, because they looked like big, clumsy, prehistoric mammals with fat tails and club feet. there were other points of interest. for example, the stone figure of viraco

was filled with a design known as the meander a geometrical series of step-pyramid forms set in a continuous line, and arranged alternately upside down and right side up, which was also thought to have had a calendrical function. on the third column from the right-hand side (and, more faintly, on the third column from the left-hand side too) i could make out a clear carving of an elephant s head, ears, tusks and trunk. this was unexpected since there are no elephants anywhere in the new world. there had been, however, in prehistoric times, as i was able to confirm much later. particularly numerous in the southern andes, until their sudden extinction around 10,000 bc,20 had been the members of a species called cuvieronius, an 15 ibid. 16 ibid. 17 see joseph campbell, the hero with a thousan

rd la barba grande y redonda. 1 another still described him as a mysterious person. a white man with strong formation of body, broad forehead, large eyes, and a flowing beard. he was dressed in a long, white robe reaching to his feet. he condemned sacrifices, except of fruits and flowers, and was known as the god of peace. when addressed on the subject of war he is reported to have stopped up his ears with his fingers.2 according to a particularly striking central american tradition, this wise instructor. came from across the sea in a boat that moved by itself without paddles. he was a tall, bearded white man who taught people to use fire for cooking. he also built houses and showed couples that they could live together as husband and wife; and since people often quarreled in those days, h

d 2012. lying close to the calendar stela at tres zapotes, stirling also unearthed a giant head. i sat in front of that head now. dated to around 100 bc,7 it was approximately six feet high, 18 feet in circumference and weighed over 10 tons. like its counterpart in santiago tuxtla, it was unmistakably the head of an african man wearing a close-fitting helmet with long chinstraps. the lobes of the ears were pierced by plugs; the pronounced negroid features were furrowed by deep frown lines on either side of the nose, and the entire face was concentrated forwards above thick, downcurving lips. the eyes were open and watchful, almond-shaped and cold. beneath the curious helmet, the heavy brows appeared beetling and. angry. stirling was amazed by this discovery and reported, the head was a hea

4 these, therefore, were really big monoliths that had been carved out of solid limestone and raised more than 100 feet into the air before being placed faultlessly in position. to have worked effectively the pyramid builders must have had nerves of steel, the agility of mountain goats, the strength of lions and the confidence of trained steeplejacks. with the cold morning wind whipping around my ears and threatening to launch me into flight, i tried to imagine what it must have been like for them, poised dangerously at this (and much higher) altitudes, lifting, manoeuvring and positioning exactly an endless production line of chunky limestone monoliths the smallest of which weighed as much as two modern family cars. how long had the pyramid taken to complete? how many men had worked on it

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

tiatory chamber) or as a prison (a tomb. the former view is held by the residents of vta. the symbolism of dust was used to emphasize their lack of life. the vast numbers of residents, all quietly sharing the same detachment and unconcern, gave rise to the name city of the pyramids. crowley's guide here was the god hermes who described these residents as those "whose eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose 233 bodies is dried up, so that nothing remains but a little pyramid of dust" this aethyr holds the fate of those who have detached themselves from their humanity. study them well and see where their yogas and their meditations have led them. to be learned vta for all who practice there is a les

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ildren play &tfru gauden, they sing: furious host: wuotan. 927 fru gauden liett mi'u lumiaken geven, darinitt sail ik in freuden leven. nevertlieless iu course of time slie left the country; and tliis is how it came about. careless folk at semmerin had left their street-door wide open one st. silvester night; so on new-year's morning they found a hlack doggie lying on the hearth, who dinned their ears the following night with an intolerable whining. they were at their wit's end how to get rid of the unbidden guest. a shrewd woman put them up to a thing: let them brew all the house-beer through an' eierdopp' they tried the plan; an eggshell was put in the tap-hole of the brewing-vat, and no sooner had the' worp (fermenting beer) run through it, than dame gauden's doggie got up and spoke in

ng the bottom of the lake, saw the ritter tils sitting at a stone table, old and hoary, with his wjdte heard grown through the table. in the harz the wild chase thunders past the eichelberg with its' hoho' and clamour of hounds. once when a carpenter had the courage to add to it his own' hoho' a black mass came tumbling down the chimney on the fire, scattering sparks and brands about the people's ears: a huge horse's thigh lay on the hearth, and the said carpenter was dead. the wild hunter rides a black headless horse, a hunting-whip in one hand and a bugle in the other; his face is set in his neck, and between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen and dogs. at times, they say, he shews himself kind, and comforts the lost wanderer with meat and drin

uto cognoscere martem biarco: si potero horrendum friggce spectare viaritavi, quantumcunque albo clypeo sit tectus et album flectat equum, lethra nequaquam sospes abibit. fas est belligeram bello prosternere divam. looking through the rounded arm (chela, xv'^v) enables one to see spirits (altd. blatter 1, 290, so does looking over the right shoulder (p. 459n, superst. i, 996) or between a horse's ears. and this the hessian folktale has preserved. plainly as wuotau is indicated on the whole, the story seems at times to shift itself to donar, for we are also told of a red rider on a red horse and with heron^s plume of red wool, who on certain days of the year gallops round the wooded fringe of the odeuberg: it is the ghost of carolus quintus. the description would better fit frederic bai'bar

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

se are still named the devil's tower; conf. p. 592 on whirlpools. i suppose no one can doubt that all these notions date from heathen times (see suppl. private sacrifices, intended for gods or spirits, could not be eradicated among the people for a long time, because they were bound up with customs and festivals, and might at last become an unmeaning harmless practice. we have seen how a clump of ears was left standing in the field for wuotan or dame gaue, and a bushel of oats was presented to death or the wild hunter. this the clergy of an older time would at once have set down as deofium geldan (leges wihtr^di 13. it is certain that the centuries immediately following the conversion still witnessed lighted candles beside holy waters (p. 584. in norway lamhs and kids, mostly black ones, w

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

g in those 1 in the faroe dialect skrujmsli (lyngbye, p. 480. on. skraumr blatero, babbler. 542 giants. boughs; i fancied, when i woke, they dropt something on my head/ sn. 51-53. these are touches of genuine gianthood, and are to be met with in quite different regions as well. a bohemian story makes the giant scharmak sleep under a tower, which his enemies undermine, so that it tumbles about his ears; he shakes himself up and cries: this is a bad place to rest in, the birds drop things on your head. 1 after that, three men drag a large bell up the oaktree under which scharmak is asleep, snoring so hard that the leaves shake; the bell is cut down, and comes crashing on the giant, but he does not even wake. a german nursery-tale (1, 307) has something very similar; in another one, millstone

in, frauenlob p. 186. so, when the lutterborn by herbershausen (helperhusen) near gottingen runs, it is a dear season; but when the spider builds in helperhouse mill, and the swallow in the millwheel, the times are good. 1 al. glomuzi, zlumici; now the lommatsch district. 2 capital, an. 794 (pertz 3, 74: experimento didicimus, in anno quo ilia valida famis irrepsit, ebullire vacuas annonas (empty ears, adaemonibus devoratas. 592 elements. whirlpools and waterfalls were doubtless held in special vene ration; they were thought to be put in motion by a superior being, a river-sprite. the danube whirlpool and others still have separate legends of their own. plutarch (in his caesar, cap. 19) and clement of alex (stromat. 1, 305) assure us that the german prophetesses watched the eddies of river

sted no doubt by the veins which run through some stones (see suppi. in closing this chapter, i will group together the higher gods who more immediately govern the four elements. water, springs, rain and sea are under wuotan (nichus, donar, uogi, holda. fire, lightning under donar, loki. air, wind under wuotan, fro. earth under nerthus and many others, mentioned on p. 641-2. were penetrated their ears. so in holberg (ellefte juni 4, 2: horte jeg en sukken og hylen, som en steen maatte grade ved. and ovid (met. 9, 303: moturaque duras verba queror silices. luke 19, 40: ol \idoi kckpafrvrai [habak. 2, 11: the stones shall cry out of the wall. chapter xxi. trees and animals. as all nature was thought of by the heathen mind as living; l as language and the understanding of human speech was all

agga, and defeat by their withholding the cheerful spirit-stirring strain: see an in stance in the flem. rhyming chron, ed. kausler 7152. we 1 single hairs out of the mane or tail of a sacred horse were treasured up. franz wessel relates, p. 14, that when the johannites preached in a town or village, they had a fine stallion ridden round, to which the people offered afgehowen woppen (bunch of oat ears; any one who could get a hair out of the horse s tail, thought himself lucky, and sewed it into the middle of his milk-strainer, and the milk was proof against witchcraft. 2 a foal s tooth, it seems, was hung about the person, and worn as a safeguard. a mhgr. poet says: gevater unde fuli-zant an grozen iiosten sint ze swach, god fathers and foal s teeth are too weak in great emergencies, ms

e liome-snakes near to the notion of good helpful home-sprites (see suppl. the snake then comes before us as a beneficent inviolable creature, perfectly adapted for heathen worship. a serpent twined round the staff of asklepios, and serpents lay beside healing fountains (p. 588n. the ancient prussians maintained a large