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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

created things. such compounds are not found in the other dialects, they may have sounded heathenish; though the as. could use feeder alwealda, beow. 630, and the idea of god as father became more familiar to the christians than to heathens. the ohg. altfatar= grandfather, 0. i. 3, 6. as. ealdfteder, beow. 743. 1883, i have nowhere seen applied to god. as the greeks coupled together zei? tran^p, esp. in the voc. zev ttcitep, and the romans jupiter, diespiter, dispiter, mars pater^ as well as atj/jl^ttjp, aajnatrjp, terra mater, so the lettons bestow on almost every goddess the epithet mahtc, mahviina^=mafer, matercula (biittner 244. bergmann 142, on which we shall have more to say hereafter. to all appearance, father goth, fadr is connected with fa]?s lord, as pater irary'jp is with ttotl

r the roman fashion, and that is mars: quern gothi semper asperrima placavere cultura (jornandes cap, 5, with which the scythian ares, so early as in herodotus 4, 62-3, may be compared. paulus diaconus winds up his account of wodan with the express announcemtnt (1, 9: wodan sane, quern adjecta litera gwodan dixerunt, ipse est qui apud eomanos mercurius dicitur, et* schopflin, als. ill. 1, 435-60; esp. on a faniuii of mercury at ebermiinster 1, 58. conf. hummel, bibl. deutscli. alterth. p. 229. creuzer, altrom. cultiu-aiu oberrhein, pp. 48, 98. gods. 121 ab universis germaniae gentibus ut deus adoratirr. just so his older countryman jonas of bobbio, in that account of the sacrificing alamanns, declares: illi aiunt, deo suo vodano, quem mcrcurium vocant alii, se velle litare; upon which, a g

she is styled' agatuz af asynjum' sn. 28, and' blotgysja' yngl. saga cap. 4, to whom frequent sacrifices were offered. heisrekr sacrificed a boar to her, as elsewhere to freyr, and honoured her above all other gods^ she was wedded to a 1 communicated by j. m. kemble, from the mouth of an' old yorkshireman. i account for the sword by the ancient use of that weapon at weddings conf. ra. 426-7. 431; esp. tlie old frisian custom pp. 167-8, conf. heimreich's nordfries. cliron. 1, 53-4. in swabia, as lite as the 18th century, the bridesmen carried hxrge swords with fluttering ribbons before tlie bride; and there is a striking simihiritv in the esthonian custom (superst. m. 1 3 ^eccard de o^g.^germ. p. 398: celebratur in plebe sa.xonica /rw freke, cui eadem munia tril^uuntur([uae superiores saxon

t tvaijivard means capricious, and was once imyivarden, in which the warden suggests the dan. vorren, vorn (gramm. 2, 675. what as. form can there be at the bottom of it [wa= woe is the usual etym] 3 tliis brunnr deserves attention, for the wayfaring wives and fays of the mid. ages also appear haliitnally at fountains, as the muses and goddesses of song haunted the same, and particular goddesses, esp. holda, loved wells and springs (p. 268. altogether it is hard often to tell which dame hohla resembles more, an ancient goddess or a wise-woman* conf as. wyrda gcsmift, c;edm. 224, 6. wyrda gesceajm, cod. exon. 420, 25. os. wunukiiscapii (decreta foti, hel. 113, 7; and the ohg. term scephetitd, mhg. schqtfe (ottoc. 119) and schcpfcr; the poet, also a vates, was iu 408 wise women. gyi&r, sjbm

ch^ la fata in giierino meschino p. m. 22.3. 234 ^8; morganda fatata,fata morgana, morghe la fee (noiiv. renart 4810 'diu frouwe de la rosrhe bise (black rock, die gesach nieman, er scliiede dan vro, riche luide wise' whom none saw but he went away glad, rich and wise, ben. 144. msh. 1, 118. monnier's culte des esprits dans la sequanie tells of a fee arie in franchecomte, who ap2>ears at country (esp. harvest) feasts, and rewards diligent spinnere; she makes the fruit fall off the trees for good .children, and distributes nuts and cakes to them at christmas, just like holda and berhta. i believe her to be identical with the welsh arianrod, daughter of don and sister of gwydion (woden, in croker 3, 195; her name contains arian (argentum, so that she is a shining one, and it is also used of

ALEISTER CROWLEY SEPHER SEPHIROTH

, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax sm species, kind nym flask, bottle kp spice; drug; poison ms dryness; ship yc 101 swallowed, destroyed (l) a storehouse ms) michael: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g foo

e letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m emanating from lc)n the face of god:

title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested

fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, queen of the night tylyl part; open wide q#p opening; vagina; bit, morsel tp hand-drum; bezel pt knowledge (pl (k.d. p.252) tw(d testimony (k.d. p.252) twd( 481 hills tw(bg bound to death; death penalty )tym byyx a ring t(b) the mighty one sings: a title of tiphareth nwryryd) 482 a

upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; series hrw) the time of god l)yt( how *ky) to go *kwh 512 adhesion, cohesion; loyalty, devotion twqbd 513 feeling, sensation h#grh 514 black rwx# statutes, enactments twqx 515 seizing without difficulty myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet) hlpt he will go *khy 516 a wood hry) partzufin: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r#k 521 the descending fire drwy) the naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted on

) concealed mystery )twyncd 562 primordial hnw#)r 563 a washing of the hands mydy tly+n 564 the breaker of foundations: the sphere of the elements (i.e. malkuth; see 632) twdwsy mlx the cap-stone (or perhaps impl. a cornerstone, as ps. 118:22) h#)rh nb) and the adam was formed into a living nephesch (i.r.q. 941) hyx #pnl md)h yhyw enoch *kwnx 565 small things, insignificant things twn+q officers (esp. judicial or military) myr+w# 566 a valley; a plain (from gsharon h; see 1091) nwr#y points, pricks, dots twdwqn a secret (spelt in full :d:w:s correcting, configuring, restoring, repairing, reforming, renewing nwqyt 567 first-born (cf. 228) ynw#)r a cup *kws) 568 darkness *ksx 569 fingers tw(bc) 570 a couch, bed #r( ten r( heads ny#yr concussion; earthquake#(r gate, the door: a title of malku

s permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a demon *nwmys) magician *m+rx lights: the urim (see 490 *myrw) 818 the red light *mwd) rw) 820 kaph: the palm [of the hand (fig. notariqon of kteis-phallus *pk cloud *nn( will be exalted *myry a vineyard *mrk the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl

ALEX SANDERS THE KING OF THE WITCHES

thame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and

eople-many of them middle-aged-join his ranks. as traditional religion wanes and people seek a substitute, many are attracted to the 'back-to-nature' aspects of witchcraft. the simpleworship oflove and fertility canbe immenselyappealing in a materialistic age overshadowed by the achievements-c-and horrors-of science. similarly the upsurge of interest in psychic phenomena-be they flying saucers or esp-is conducive to the revival of witchcraft. man wants to believe in something. alex hopes to direct his belief to the old religion which, he maintains, can become a real power to benefit all mankind. an jntttbttttl wttlj altx anbtt!i in his large basement flat in clanricarde gardens, alex is surrounded by the regalia of witchcraft. on a chest stands his crystal mounted in a wooden stand. the sw

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ral belief and practice. 36. curtin, atlantic slave trade; james rawley, the transatlantic slave trade: a history (new york: w. w. norton, 1981. 37. mintz and price, birth of african-american culture; berlin "time space and evolution" 38. alan kulikoff, tobacco and slaves: the development of southern cultures in the chesapeake, 1680.1800 (chapel hill: university of north carolina press, 1986, see esp. ch. 8; philip d. morgan "slave life in piedmont virginia, 1720.1800" in colonial chesapeake society, ed. lois green carr, philip d. morgan\ 174\ and jean russo (chapel hill: university of north carolina press, 1988; marvin l. michael kay and lorin lee cary, slavery in north carolina, 1748.1775 (chapel hill: university of north carolina press, 1995, pp. 24.25. 39. edward warren, a doctor's exp

ially african-based ritual in slave rebellions in america, has not been fully explored. for example, one of the largest slave revolts in the united states, occurring in louisiana in 1811 and involving some 300 to 500 rebels, has turned up little evidence of such practices in a cultural setting where we might most expect them. on african ritual in american rebellions see mullin, africa in america, esp. chs. 3 and 8; john thornton "african dimensions of the stono rebellion" american historical review 96 (1991: 1101.13; william suttles "african religious survivals as factors in american slave revolts" journal of negro history 56 (1971: 98. see also gerald mullin, flight and rebellion: slave resistance in eighteenth-century virginia (london: oxford university press, 1972, pp. 159 ff; and frey

nd rebellion among north carolina slaves, 1750.1775" journal of negro history 62 (1978: 320; marvin l. michael kay and lorin lee cary, slavery in north carolina, 1748.1775 (chapel hill: university of north carolina press, 1995, p. 109; donna spindel, crime and society in north carolina, 1663.1776 (baton rouge: louisiana state university press, 1989, pp. 65, 73, 78, 130; schwartz, twice condemned, esp. ch. 4; morgan "slave life in piedmont virginia" p. 441; alan kulikoff, tobacco and slaves: the development of southern\ 181\ cultures in the chesapeake, 1680.1800 (chapel hill: university of north carolina press, 1986, p. 329; wood, black majority, pp. 289.92. see also ulrich b. philips, life and labor in the old south (boston: little brown, 1929, pp. 165, 283; herbert aptheker, negro slave r

8, december 1766, cited in catterall, judicial cases concerning slavery, maryland cases 1926.37, vol. 4, p. 46; archives of virginia, executive papers, june 1.july 27, 1802, cited in carroll, slave insurrections, p. 63. on the use of snakes' heads "groundpuppies" and other substances in conjure preparations see fanny bergen "plant and animal lore" memoirs of the american folklore society 8 (1899: esp. 14.15, 62; stewart culin "concerning negro sorcery in the united states" journal of american folklore 3 (1890: 286; newbell niles puckett, folk beliefs of the southern negro (chapel hill: university of north carolina press, 1926. 35. daniel robinson hundley, social relations in our southern states (baton rouge: louisiana state university press, 1860, p. 332; on medicines in african culture, s

l. 12, pt. 1, pp. 76, 139; janie hunter, quoted in jackson "other kind of doctor" p. 268. 6. john haller, outcasts from evolution: scientific attitudes of racial inferiority, 1859.1900 (urbana: university of illinois press, 1971, pp. 57.59; see also george frederickson, the black image in the white mind: the debate on afro-american character and destiny, 1817.1914 (new york: harper and row, 1972, esp. chs. 2 and 3. 7. cited in stewart culin "concerning negro sorcery in the south" journal of american folklore 3 (1890: 285. gaines m. foster "the limitations of federal health care for freedmen" journal of southern history 48 (1982: 347. 72; marshall legan "disease and the freedmen in mississippi during reconstruction" journal of the history of medicine and allied sciences (july 1973: 257.67

others believed that sanctification was an instantaneous occurrence, a "second blessing" that was imparted following the event of conversion. some understood sanctification to be a state that was unattainable before a believer passed on. on the various interpretations of holiness-pentecostal theology see donald dayton, the theological roots of pentecostalism (metuchen, n.j: scarecrow press, 1987, esp. chs. 2.4; and vinson synan, ed, aspects of pentecostal-charismatic origins (plainfield, n.j: logos international, 1975. on the doctrinal roots of perfection see john leland peters, christian perfection and american methodism (grand rapids, mich: zondervan, 1956; and on its social sources see timothy smith, revivalism and social reform in mid-nineteenth century america (baltimore: johns hopkin

synan, ed, aspects of pentecostal-charismatic origins (plainfield, n.j: logos international, 1975. on the doctrinal roots of perfection see john leland peters, christian perfection and american methodism (grand rapids, mich: zondervan, 1956; and on its social sources see timothy smith, revivalism and social reform in mid-nineteenth century america (baltimore: johns hopkins university press, 1980, esp. pp. 103.47. 36. vinson synan, the holiness-pentecostal movement in the united states (grand rapids, mich: eerdmans press, 1971, p. 80. according to synan (p. 58, several major intellectual developments in this period, including darwinism, higher criticism, natural science, the social gospel and the rationale underlying the ecumenist restructuring of the federal council of churches were seen a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is replicated by experiment over enough time and by several different people, and proven to be true, then the theory becomes a law of science, until disproven by another theory. extra sensory perception; e.s.p: a term coined by dr. j. b. rhine, generally used to indicate a variety of different phenomena. the gain of awareness without using the physical senses. denning and phillips state, the pure esp, such as the gain of awareness directly form the subject matter, not taking it by telepathy form one mind to another. generally speaking, we view telepathy as one form of esp. esp is the functioning astral senses that correspond to our physical senses. they are all psychic in nature. these include but are not limited to: clairvoyance (q.v) as astral sight; clairaudience (q.v) as astral hearing

f the four kabalistic worlds. it means the world of archetypes or emanations. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. yetzirah: pronounced "yeht-sihr-ah" it is the third of the four kabalistic worlds in descending order. it means world of formation. hazard "pure chance" in testing with a standard, plain deck of esp (q.v) cards, the average of right answers which can be expected from a "random" machine or a person of no psychic ability is termed "hazard level" in practice, this is twenty percent (20, or five (5) correct answers in twenty-five (25) attempts. both higher than hazard and lower than hazard overages are significant. hcoma: pronounced "hay-coh-mah" it is the enochian (q.v) name for the spirit o

onic or psi-phenomena, or psychic phenomena, it embraces all forms of paranormal manifestation believed to be caused by the action of the mind via the brain. psyche: greek for "soul" the non-material part of a psycho-physical being. psychic: 1) from the greek "psyche" meaning "the soul" and implies the mind or mental process. 2) the psionic (q.v) ability to perceive with extra sensory perception (esp (q.v. 3) a person who has developed their specific discipline of extra sensory perception above the ability of a sensitive (q.v) and can count on their perceptions eighty-five (85) percent of the time or greater. psychokinesis: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "kinesis" meaning "to move or to change" implying energy. 2) the

implies an ability to perceive via some other means what another person is feeling, thinking, or doing from a distance. 2) a term invented by noted parapsychologist f.h.w. myers to mean the communication of impressions of any kind from one mind to another, independently of the recognized channels of sense. the original term that was later to be replaced with the term, extra sensory perception, or esp (q.v) 3) in modern uses the term telepathy refers to the psionic discipline known as "thought transference" called mind speech or mind reading for short. temurah: a system of the literal kabalah (q.v) which transposes letters of the hebrew alphabet, especially words of the old testament. the new words thus formed are said to be important. tephillin: small boxes containing scrolls with prayers

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

what god has revealed; hence, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience (now called extrasensory perception, or esp) that goes beyond the five senses (2) the philosophical conclusions drawn from consideration of such experiences; and (3) the social structures created by people who have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of

e. adcock, c(yril) j(ohn (1904) parapsychologist and university lecturer on psychology. born in england, adcock studied at the university of auckland and the university of london (b.a, m.a, ph.d. he lectured at victoria university, wellington, new zealand, and is a member of the parapsychological association and american psychology association. his work in parapsychology included group testing of esp and tests of statistical significance of esp experiments. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. adc project established by judy and bill guggenehim to accumulate firsthand accounts of people who have felt the direct presence of or have actually seen deceased loved ones. they have collected more than two thousand such accounts of

and said to be found in the stomach or neck of the eagle. it is supposed to heal falling sickness and prevent untimely birth. it was worn bound on the arm to prevent abortion and on the thigh to aid parturition. afan see association for astrological networking affectability a term coined by parapsychologist charles stuart implying susceptibility to feedback in a situation where the subject in an esp test is told the score on the previous run and asked to estimate the score on the next run. in this context, affectable subjects were those who consistently gave estimates that reflected their score on the immediately previous run; unaffectable subjects were not so influenced. stuart also used the term affectable for subjects who were markedly extreme in expressing likes or dislikes to various

affectable subjects were not so influenced. stuart also used the term affectable for subjects who were markedly extreme in expressing likes or dislikes to various possible interests, while unaffectable subjects were relatively indifferent to many of these interests. by measurement on a stuart interest inventory, stuart claimed that unaffectable subjects appeared to score higher than affectable on esp perception. however, the term affectability can be applied generally to the degree of suggestibility of a subject. sources: stuart, charles. an analysis to determine a test predictive of extra-chance scoring in card-calling tests. journal of parapsychology vol. 5 (1941. an interest inventory relation to esp scores. journal of parapsychology vol. 10 (1946. affiliated new thought network the aff

h standard of presentation, including valuable contributions by authoritative writers. alpha wave a brain wave with a frequency of between 14 and 50 cycles per second, related to relaxation and dream states. through biofeedback machines, subjects can learn to produce alpha waves and induce altered states of consciousness. during the 1970s, many thought alpha waves to be especially associated with esp and worked on producing them as a means of assisting people with psychic development. today, that enthusiasm has waned. sources: lawrence, jodi. alpha brain waves. new york: avon, 1972. stern, jess. the power of alpha thinking: miracle of the mind. new york: william morrow, 1976. tart, charles t. states of consciousness. new york: e. p. dutton, 1975. encyclopedia of occultism& parapsychology

to the whole of psychical research as director of the parapsychology laboratory at duke university, north carolina. whereas psychical research was largely concerned with the phenomena associated with spiritualist mediums, rhine and his associates moved research from the seance-room into the laboratory and, under systematic control conditions, began testing the unknown or extra-sensory faculties (esp for short) of ordinary individuals. the new term, parapsychology, with its experimental methodology has now largely superseded the earlier approach of psychical research. organizations also founded in the united states to pursue parapsychological research include the psychical research foundation and the parapsychology foundation in new york, linked with the work and paranormal talents of eile

occultism& parapsychology. 5th ed. america, united states of 39 boyer, paul, and stephen nissenbaum. salem possessed. cambridge, mass: harvard university press, 1974. salem-village witchcraft. belmont, calif: wadsworth publishing, 1972. brinton, daniel g. the myths of the new world. leypoldt and holt, 1868. calef, robert. more wonders of the invisible world. london, 1700. christopher, milbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. demos, john putnam. entertaining satan: witchcraft and the culture of early new england. new york: oxford university press, 1982. ebon, martin, ed. the signet handbook of parapsychology. new york:

hic phenomena and related subjects. last known address: 30423 canwood st, no. 125, agoura hills, ca 91301. american parapsychological research foundation organization founded in 1971 to encourage interest in the expanding field of parapsychology, to promote an interchange of knowledge between the public and those in the field, to bridge the gap between academic parapsychology and the experimental esp participation among laymen, and to stimulate interest in scientific research and encourage public involvement in future research. the foundation offered a complete course in parapsychology, including basic theories, principles, and histories of phenomena involving telepathy, clairvoyance, hypnosis, and sensory awareness, and psychometry, psychokinesis, and the human aura. it maintained a consu

university press, 1989. ancitif a little-known demon, who, during the possession of the nuns of louviers in 1643, was said to have occupied the body of sister barbara of st. michael. anderson, margaret (1920.1986) parasychologist fellow and professor of education at the university of pittsburgh. she became interested in parapsychology in the 1950s when she began working with rhea white on testing esp in children. they predicted that good relations between teachers and pupils would produce esp, and bad relations would inhibit it, then conducted tests of clairvoyance and precognition to test their theory. anderson moved on and began to create situations that would yield esp results. her work led to a series of important papers, and in 1961 she was joint winner (with r. a. mcconnell) of the m

between teachers and pupils would produce esp, and bad relations would inhibit it, then conducted tests of clairvoyance and precognition to test their theory. anderson moved on and began to create situations that would yield esp results. her work led to a series of important papers, and in 1961 she was joint winner (with r. a. mcconnell) of the mcdougall award for the article fantasy testing for esp in a fourth and fifth grade class. she was treasurer of the parapsychological association in 1961, president in 1962. that year she received her ph.d. in education and began a career teaching at the university of pittsburgh. she gradually withdrew from parapsychological circles. she retired from the university in 1985 and died the following year of lung cancer. sources: anderson, margaret l. t

cation and began a career teaching at the university of pittsburgh. she gradually withdrew from parapsychological circles. she retired from the university in 1985 and died the following year of lung cancer. sources: anderson, margaret l. the use of fantasy in testing for extrasensory perception. journal of the aspr vol. 60 (1966: 150. anderson, margaret l, and r. a. mcconnell. fantasy testing for esp in a fourth and fifth grade class. journal of psychology vol. 52 (1961: 491. berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. anderson, rodger i(van (1943) writer on parapsychology, with special interest in survival, history

chology foundation, 1971. angoff, allan, and diana barth, eds. parapsychology and anthropology. new york: parapsychology foundation, 1973. angoff, allan, and betty shapin, eds. proceedings of an international conference: a century of psychical research. new york: parapsychology foundation, 1971. angstadt, l(aura) jean (1931) parapsychologist who has conducted experiments on teachers and pupils in esp. she was born april 10, 1931, in carlisle, pennsylvania, and studied at pennsylvania state university (b.s, 1953) and st. john s university, jamaica, new york (m.s, education, 1961. angstadt, for a time, was a teacher, then became a guidance counselor to westbury high school on long island, in 1960. sources: angstadt, l. jean, and rhea white. student performance in two classroom gesp experimen

ty for psychical research. chance coincidence was more powerfully ruled out than before, and the previous conclusion was confirmed. the inquiry of the american society for psychical research and the census of camille flammarion in 1899 gave further confirmation. with the emergence of parapsychology, which has now largely superseded psychical research, and the work of j. b. rhine and associates in esp (extrasensory perception) from 1935 on, experimental researches into paranormal phenomena have placed greater emphasis on telepathy and clairvoyance, and moved away from the study of survival phenomena including apparitions. surveys of apparitional or hallucinatory experiences have been carried out in recent decades by parapsychologists, but it is difficult to establish objective criteria for

n that appears to be psychic rather than simply good judgment.may stand, the application of psi to practical situations have yet to yield the results hoped for by the exponents of applied psi in the early 1980s. applied psi has also been called psionics, but has to be distinguished from the use of that term in radionics as initiated by john w. campbell. sources: dean, e. douglas, et al. executive esp. englewood cliffs, n.j: prentice-hall, 1974. mishlove, jeffrey. psi development systems. jefferson, n.c: mcfarland, 1983, and william h. kautz. an emerging new discipline! applied psi 1, no.1 (march/april 1982: 1. pease, marshall. intuition and the stock market. applied psi 3, no.3 (fall 1984. 7.9. apports the name given to various objects, such as flowers, jewelry, and even live animals, repo

l revista medica de metapsiquica. at that time the argentine government, which considered spiritualism a social evil and attempted to control it sponsored the institute of applied psychopathology. spiritualists responded by turning increasingly to the research of parapsychologists to validate and support their work. the organization was the first known anywhere to encourage doctors to investigate esp. despite the fact that the agency was established by the government for the purpose of determining whether spiritualism was dangerous to the health of argentinians, canavesio s work proceeded to be recognized throughout the world. in 1953 canavesio was invited to speaked at the in- encyclopedia of occultism& parapsychology. 5th ed. argentina 85 ternational conference on parapsychological studi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ne a good job in helping them to uncover fraud and drive fakes from the arena of the genuine. the work of magicians and others within the spiritualist and psychic community in exposing fraud helps define the boundary of real psychic occurrences. it does not speak to the body of parapsychological research or to the experiences of hundreds of thousands of believers. sources: christopher, milbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. houdini: the untold story. new york: thomas y. crowell, 1969. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. dingwall, e. j. and harry price, eds. revelations of a spirit medium. london: kegan paul, 1925. doerflinger, william. the magic catalogue, a guide to the wonderful world of

acle mongers and their methods. buffalo, n.y: prometheus books, 1981. reprint, 1993. kanfer, steven; and patricia gordon. the magic boom: new sorcery. time, 22 july 1974. mysteries of the unknown, spirit summonings. alexandria, va: time-life books, 1996. proskauer, julien j. spook crooks. new york: a. l. burt, 1946. reprint, ann arbor, mich: gryphon books, 1971. randi, james. flim-flam! psychics, esp, unicorns& other delusions. buffalo, n.y: prometheus books, 1982. the magic of uri geller. new york: random house, 1975. rev. ed. the truth about uri geller. buffalo, n.y: prometheus books, 1982. sexton, george. spirit mediums and conjurers. london: 1873. truesdell, j. w. the bottom facts concerning the science of spiritualism. new york: g. w. carleton, 1883. magic square an arithmetical curio

hology at queen s university, kingston, ontario, canada (1956.58) and victoria university (1958.61) in canada, he returned to australia as a senior lecturer in the psychology department at the university of queensland in 1961. mangan published a number of articles on parapsychology and one important monograph, a review of the published research on the relationship of some personality variables to esp scoring level (1958. sources: mangan, gordon lavelle. an esp experiment with dual- aspect targets involving one trial day. journal of parapsychology (december 1957. evidence of displacement in a precognitive test. journal of parapsychology (march 1955. how legitimate are the claims for esp? australian journal of psychology (september 1959. parapsychology: a science for psychical research? quee

f parapsychology (march 1955. how legitimate are the claims for esp? australian journal of psychology (september 1959. parapsychology: a science for psychical research? queen s quarterly (spring 1958. a pk experiment with thirty dice released for high and low face targets. journal of parapsychology (december 1954. a review of published research on the relationship of some personality variables to esp scoring level. new york: parapsychology foundation, 1958. mangan, gordon lavelle, and l. c. wilbur. the relation of pk object and throwing surface in placement tests. journal of parapsychology 20 (1956; 21 (1957. mankind research foundation a new age organization that aims: to combine the efforts of leading researchers and experimenters in the multidisciplinary and interacting fields of human

ottles, glasses, and other objects exploding in their homes. faucets turned on automatically, burglar alarms went off, and auto engines switched themselves on. lost articles reappeared, small objects materialized in homes, other objects disappeared, and watches and clocks went haywire. manning has also predicted that his own death will occur at an early date. on august 7, 1977, he took part in an esp test organized by the british newspaper sunday mirror. manning was stationed in london s post office tower (580 ft. high. between 6 and 6:15 p.m. he mentally transmitted three images: the color green, the number 123, and the shape of a house. readers of the sunday mirror were asked to tune in to these images and send their results on a postcard. of the 2,500 readers who responded, 575 scored t

. during his 1977 american tour, manning was vigorously criticized by magician james randi, a well-known and hostile opponent of paranormal phenomena. randi is a member of the committee for the scientific investigation of claims of the paranormal and the author of the magic of uri geller (1975, in which he accused geller of massive fraud. in september 1977 randi attacked the british sunday mirror esp test in the post office tower, suggesting that manning could have sent in an important fraction of the postcards himself. manning countered, the man who talks of falsehoods makes statements himself which can be seen to be totally false by anyone who reads my book. a report on this controversy was carried in the british newspaper psychic news (september 10, 1977. manning s preference for the la

roveggenza (proposal of a modification of the stuart test for clairvoyance. metapsichica 3 (1954. la psi e stata dimonstrata sperimentalmente (has psi been experimentally demonstrated. bulletin of the italian society for parapsychology (july.december 1959. sogno paragnosico (paragnostic dreams. parapsicologia di minerva medica (june 1957. la telapatia (telepathy. metapsichica 1.4 (1953. una nuova esp? bulletin of the italian society for parapsychology (january.june 1959. maranos a term that generally referred to the secret jews of portugal and spain in the fifteenth century, who converted to christianity when their religion was outlawed, but who continued to practice their religion in the privacy of their families. the existence of such jews was amply demonstrated by jews who migrated and

of lady oxford s husband, lord asquith, in august 1914, which no other person could have possibly known. lady oxford was tremendously impressed and made a public apology, acknowledging that marion s talent was genuine. in 1934 marion submitted to a long series of scientific experiments directed by s. g. soal at the national laboratory of psychical research, london. soal was skeptical of marion s esp but concluded that marion had unusual hyperaesthesia, or unusual acuity of the senses. soal stated: my laboratory experiments show that marion performs his amazing feats by the aid of remarkable powers which are probably possessed by not one man in a million. there can be no question of either collusion or trickery in his public performances, judging from what i have seen him do single-handed

rate of success. after two years of laboratory experiments, r. h. thouless and dr. b. p. wiesner stated: we can say definitely that we are satisfied that marion shows paranormal capacities of an unusually high order under strictly controlled experimental conditions. during world war ii, marion joined ensa (the british troop entertainment service) and traveled around army camps, demonstrating his esp talents at troop concerts. on may 23, 1946, he took part in a bbc radio program investigating his psychic abilities, one of the first british radio presentations of a subject that was not deemed respectable. sources: marion, frederick. in my mind s eye. london: rider, 1949. preliminary studies of a vaudeville telepathist. bulletin iii. london: london council for psychical investigation, 1937

in, south africa. he studied at the university of south africa (b.a, 1942; b.a, hons. psychology, 1946; u.e.d, 1948) and rhodes university, grahamstown (ph.d, 1959. he served as a lecturer in psychology at rhodes university (1950.61) and in 1962 joined the faculty in psychology at the university of new england, new south wales, australia. marsh s ph.d. dissertation dealt with experimental work in esp, and he continued his interest in laboratory investigation of psychic phenomena. he joined the society for psychical research, london. he was a guest researcher at the parapsychology laboratory of duke university, durham, north carolina (1951.52. he has investigated the relationship between subjects and agents in esp testing and the psychological aspects of conditions favorable to poltergeists

bjects. he was born september 17, 1918, at lucknow, india. he studied at the university of lucknow (b.a, 1937, london university (b.a. with honors, 1940; dpa, 1942; ph.d, 1947, and cambridge university (certificate in education, 1942. in 1953 he became the chair of the department of education, university of lucknow. he was interested in clairvoyance, telepathy, and psychokinesis, and investigated esp in school children. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. matikon a mystical work printed at frankfurt in 1784, whose theories resemble the doctrines of the brahmins. it speculated about the biblical creation story that before the fall, adam was a pure spirit, a celestial being, surrounded by a mystic covering that rendered him

ception (1956) and a symposium edited by eileen j. garrett, does man survive death? during his retirement he wrote parapsychology in retrospect: my search for the unicorn (1987. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. mcconnell, robert a. encounters with parapsychology. pittsburgh, pa: the author, 1982. esp curriculum guide. new york: simon& schuster, 1971. an introduction to parapsychology in the context of science. pittsburgh, pa: the author, 1983. parapsychology and self-deception in science. pittsburgh, pa: the author, 1982. parapsychology in retrospect: my search for the unicorn. pittsburgh, pa: the author, 1987. mcconnell, robert a, and gertrude schmeidler. esp and personality patterns. new

k. bates. report of further marchesi experiments. journal of parapsychology 18 (1954. mcmahan, elizabeth anne, and j. b. rhine. extrasensory perception of cards in an unknown location. journal of parapsychology 12 (1948. encyclopedia of occultism& parapsychology. 5th ed. mcmahan, elizabeth anne 1005. a review of the evidence for dowsing. journal of parapsychology 11 (1947. a second zagreb-durham esp experiment. journal of parapsychology 11 (1947. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. mcmoneagle, joseph (1946) joseph mcmoneagle, a psychic known for his remote viewing abilities and participation in the government-sponsored research on parapsychology, was born in miami, florida on january 10, 1946. after high school he enter the army a

rk: dutton, 1963. medhurst, r. g (1920.1971) british writer on parapsychology and a leading member of the society for psychical research (spr, london. he was attracted to psychical research after hearing some of s. g. soal s lectures on the subject. medhurst s degree in mathematics and his outstanding work in mathematical engineering were of special value in evaluating the mathematical aspects of esp. his paper on the origin of the prepared random numbers used in the shackleton experiments (1971) was undertaken to defend soal s reputation, but instead medhurst discovered flaws in his mentor s work, and he concluded that the common method of constructing quasi-random series in parapsychology was incorrect. medhurst s work led eventually to soal s illegitimate manipulation of data being disc

s reputation, but instead medhurst discovered flaws in his mentor s work, and he concluded that the common method of constructing quasi-random series in parapsychology was incorrect. medhurst s work led eventually to soal s illegitimate manipulation of data being discovered. medhurst also contributed work on such subjects as the investigation of dutch psychic gerard croiset and duke university s esp cards. he discussed one project to discover esp agents and percipients and wrote a number of book reviews. he headed the spr s library committee. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. medhurst, r. g. crookes and the spirit world: a collection of writings by or concerning the work of sir william cro

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

y because of the deep resonance they have in humanity s collective psyche. another name for psychoterrestrials is psychic projections. grosso believes that ufos and other exotic phenomena are forces of rebirth that the ultradimensional mind has conjured up to transform mass consciousness in order to save the human race for otherwise certain selfdestruction. given the timeless, spaceless nature of esp and pk [psychokinesis, perhaps some (or all) human minds form a system a parallel universe of mind, a distinct entity with its own properties. it would be a mind with properties distinct from component minds, on the assumption that the whole is greater than the sum of its parts. perhaps this is the entity that holds the secret to the ufo mystery (grosso, 1991. in his view, psychoterrestrial ph

new age movement in the 1960s. seth first appeared when the elmira, new york, writer and her husband were playing with a ouija board in 1963. soon roberts learned how to put herself into a trance state and let seth whom she thought of less as a spirit than as some kind of intelligent energy force speak through her. she recorded these sessions and used a few of them in a book, how to develop your esp power (1966, later reissued as the coming of seth (1976. in 1970, with the publication of the se t h ma t e r i a l, ro b e rts commenced writing a series of books, most of them focused on se t h s teachings. in time, a seth move m e n t came into existence on the new age scene. ro b e rts also started channeling wi l l i a m james, the great american psyc h o l o g i s t, p h i l o s o p h e

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

al 'neck' sooner will this cane i hold in my hand grow green and blossom, than thou obtain salvation' the neck sorrowfully throws his harp away, and weeps. the priest rides ou, and presently his staff begins to put forth leaf and flower, he turns back to tell the marvel to the neck, who then plays joyful tunes the whole night long, afz. 2, 156. but this myth of tanhauser accords with many others, esp. celtic ones. tanhauser passes many a year with holda in the mountain, so does tamlane with the queen of fays, thomas of ercildon with the fairy queen (scott's minstr. 2, 193. 3, 181 3, ogier 200 years with fata morgana in avalon: she had pressed a garland on his head, which made him forget everything, but the legend is teutonic for all that, it is told in sweden of the elf-king's daughter (p

, 211; or, he rushes out, the door slams behind him, and both his heels are cut away (harrys 2, 14. i set some value on the recurrence of these formulas, and should like to trace them in mhg. poems. a 13th cent, phrase' die berge sint nu, ndch mir zuo (mountains closed behind me now, ms. 2, 145^ seems to mean that former chances are now forfeited^ as if that of the flower itself. several flowers, esp. the germander (speedwell) and mj'osotis, are popul. called forget-me-not, clearly with reference to their miraculous power. the sentimental exj^lanation arose later" other formulas' je mehr du zerstreust, je mehr du bereust' or' je mehr du verzettest, je minder du hettest' esp. when the gold given or gathered has the appeai'ance of foliage or charcoal. in the cavern, where gold lies on the ta

ttle. inseparable from the notion of magic is that of flying and riding through air (p. 427, and the ancient thrusr becomes a drut (p. 423, and holda an unholdin. like the' holde' sprites' unholde' now float in the air with the furious host. they assemble in troops to fulfil a common function. from this subject, then, heathen sacrificial rites are by no means to be excluded. our very oldest laws, esp. the salic, mention gatherings of witches for cooking, and i remind the reader of those gothland su&naiitar (p. 56) at a sacrifice. the lex sal. cap. 67 specifies it as the grossest insult to call a man witches' kettle-hearer' si quis alteram chervioburgum, hoc est strioportium clamaverit, aut ilium qui inium dicitur portasse ubi 1 on. grima, name of a sorceress; also gryla (horrific, su. 210"

he wooden image of a dove, whose head or beak pointed in the direction where the loved one lay buried; paul. diac. 5, 34 (not unuke the gyrating eagle on the palace-roof, p. 634. the dove represented the sorrowing kinsman who set up the pole. precisely so the servians of to-day make the cuckoo mourn for them (p. 682: on a wooden cross 6 feet high arc carved as many cuckoos as there are survivors, esp. sisters, to mourn the dead. a girl who has lost a brother can never hear the cuckoo sing without breaking into a flood of tears; kukumene! is an interjection of grief, montenegro, stuttg. 1837. pp. 99. 100. all this setting up of doves and cuckoos brings to mind that of horses' heads on poles and roofs (p. 659, of eagles on roofs (p. 633-4. 1 the lausitz wends call our wehklage boze sedlesko

. 1, 248 (see suppl. we know how the old northmen conducted their migrations and settlements under convoy of the gods. they threw overboard the (indvegis-sillur or set-stolcjcar they had brought with them from the old country, and wherever these drifted to, there they landed. on such wooden posts was carved an image of the god in whom they trusted, and he pointed them to their new habitation; see esp. the isl. sog. 1, 76-7. 234. but not only did beasts point out a place for building on, it was often thought necessary to immure live animals, even men, in the foundation on which the structui'e was to be raised, as if they were a sacrifice offered to earth, who bears the load upon, 1142 superstition. hev: by this iuliuman rite they hoped to secure immovable stability or other advantages. dani

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

phrases? the b. c. crushes him (hiipel s livland. idiot. 131; the b. c. has trodden him (etner s apoth. 514. the hor. belg. 6, 97. 101 (conf. 223) speaks van onser goeden blaren coe, van miere blaren coe; and ir. elfenm. cxx. of the blue cow. it is dangerous to kill the black cow, sup. i, 887. a slovenic name for the rainbow is mavra= black cow [eng. the b. c. has trodden on his foot, of sorrow, esp. bereavement] 666 teees and animals. as. hryfter, hroser, but wlio can tell whether rinde cortex was not once aspirated too? evpatrrj, the name of one quarter of the earth, must surely also mean earth (evpela the broad, and on p. 338 i made a guess that euro-pa, whom zeus courted in the shape of a bull, must herself have been thought of as a cow, like lo; it was not the earth took name from he

mhg. poet calls the sun daz merere lieht, 3 the greater light, fundgr. 2, 12. i, is worth mentioning that some of the eddie names for the moon are still preserved in patois dialects of up. germany. as the dsvarfs named the moon skin (jubar, the east franks call her tchein (reinwald s henneb. id. 2, 159. 2 in the under world the moon bore the name of hverfandi hvel, whirling wheel, and in styria (esp. the bruck distr) she is gmoa-rat (sartori s styria, p. 82, if i may translate that by rota communis, though it may perhaps mean gemeiner rath (vorrath, a common pro vision at the service of all men. that the sun was likened to a wheel of fire, and the element blazing out of him was represented in the stape of a wheel, has been fully shewn, p. 620. tit. 2983 speaks of the sun s wheel. the edda

ns on sunday, and was therefore put, bundle and all, into the moon. 3 hebel has made a pretty song about it, pp. 86-9: me het em gsait der dieterles on which schm. 2, 583 asks: is this dietrich of bern, translated in classic fashion to the sky? we must first make sure that the poet found the name already in the tradition. 4 in the henneberg distr. wadel means brushwood, twigs tied up in a bundle, esp. fir-twigs, wadeln to tie up brushwood (eeinwald 2, 137; this may however come from the practice of cutting wood at full-moon. 718 sky and staes. has itself arisen out of the story (p. 712, it must be of pretty high antiquity. in tobler s appenzell sprachsch. 20b we are told: an arma ma (a poor man) het alawil am sonnti holz ufg lesa (picked up wood. do hed em der hebe grott d wahl g loh (let

sitting in a little 1 while this fallow pasture is being railed off, the new lads (those who are tend ing for the first time) have to procure bones to cover the branches of a fir-tree which is erected. the tree is called the gibbet of bones, and its top adorned with a horse s skull (kuhn 323-4: plainly a relic of some heathen sacrificial rite, couf. the elevation of animals on trees, pp. 53, 75, esp. of horses heads, p. 47; the good lubbe s hill of bones is also in point, p. 526. 2 this naming of brides resembles the crying of fiefs on walburgis eve in hesse, on the l. ehine, the ahr and the eifel, zeitschr. f. hess, gesch. 2, 272-7. dieffenbach s wetterau p. 234. ernst weyden s ahrthal, bonn 1839, p. 210. and who can help remembering the on. heit strengja at yule-tide? when the heroes li

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ruth in how they "seemed" to look. for a magnificent example of misrepresentation, look at salem, massachusetts, in the 1690s: political and religious victims, old tired wives, envied neighbours, folk doctors, hysterical teenagers, menopausal mothers-in-law, the retarded and/or psychotic, unwanted old souls- all were counted as fair and proper witch material. but let's face it: would a witch with esp and a strong inclination for survival have ignored the signs of a fast-decaying society and impending personal disaster? would a witch with energy and power to impose her will have suffered the extremes of personal humiliation? and if, due to some momentary weakness, all else had failed her, couldn't a witch at least have mustered up the strength to manipulate her jurors and thus go free? they

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ome quatri me, p. 292. un saint la que, dit jean baptiste van helmont dans son tumulus pestis, t chant de diviner pourquoi la v role avait paru au si cle pass et non auparavant, fut ravi en esprit et eut une vision d une jument rong e du farcin, d o il soup onna qu au si ge de naples, o cette maladie parut pour la premi re fois, quelque homme avait eu un commerce abominable avec une b te de cette esp ce attaqu e du m me mal, et qu ensuite, par un effet de la justice divine, il avait malheureusement infect le genre humain. pierre dufour, tome quatri me, chap. xx. p. 292. manardi, matliiole, brassavola, et paracelse disent que 1'infection venerienne est n e de la l pre et de la prostitution. pierre ditfour, tome quatri me, p. 297 (8vo edition) nothing can exceed the importance of the foregoi

hides, their gnomes and gnomides, their kebels, kebelles or kololds (krolls or krolles) and their salamanders and salamandrines. le th ologien rudit ordonna qu on fit imm diatement dans la charnbre de la jeune fille une fumigation de vapeur. on apporte en cons quence une marmite neuve en terre transparente; on y met une once de canne aromatique, de poivre cub be, de racines d aristoloche des deux esp ces, de cardomome grand et petit, de gingembre, de poivre long, de caryophyll e, de cinnamome, de canelle caryophyll e, de macis, de noix muscades, de storax calamite, de benjoin, de bois d alo s, et de trisanthes, le tout dans trois livres d eau-de-vie demipure; on place la marmite sur des cendres chaudes, afin de faire monter la vapeur fumigante, et l on tient la chambre close. la fumigation

K AMBER THE BASICS OF MAGICK

f this psychic force is subtle and unknown, it is undoubtedly the energy behind all psychic phenomena and magick. however, it is *not* a radio wave, since it behaves somewhat differently. the psychic force is too weak to be measured directly (at least so far as we know. everyone has some psychic ability. there are numerous types of psychic phenomena. parapsychology separates them into two groups: esp and pk. the basics of magick get any book for free on: www.abika.com 5 examples of esp esp, the abreviation for extra sensory perception, means the reception of information through paranormal means (ie. not regular physical senses of sight, sound, touch, smell, or taste. in theory, this is accomplished by receiving psychic force from outside the body. here are some examples of esp: 1) clairvoy

here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron cu

us and we are projected into the universe. this is an important theory behind magick and astrology. magick white and black 'personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypnosis 'active magick' is outer directed magick (as in pk) used to affect someone or thing, or to bring about an event 'passive magick' is to be affected (as in esp) by an outside non-physical cause. everyone possesses some magical (and psychic) potential. some are especially gifted. usually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basic

t emotion. review questions 1) what is the aura? 2) what is a thoughtform? 3) how can you develope clairvoyance? book list annie bessant and charles leadbeater, thought forms. w.e. butler, how to develop clairvoyance. j.h. brennan, astral doorways. piero ferrucci, what we may be. kilner, the human aura. swami panchadasi, the human aura. a.e. powell, the etheric double. harold sherman, how to make esp work for you* magick 7- basic ritual* it may be said that ritual is the very heart of magick. for it is through ritual that we acheive our magical results. ritual is a magical procedure or ceremony we perform in order to change the environment. usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. most often the change achieved is subjec

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ded into cuneiform script, several of them reconstructed by semites in times when there were no native speakers of sumerian any more. so the same sign can in akkadian denote a phonetic value that originated in sumerian, its sumerian meaning, or an akkadian phonetic value. signs which denoted a sumerian meaning were generally pronounced as akkadian words with the same meaning. and in late periods (esp. in hittite and aramaic cuneiform) a sumerian sign could be followed by a phonetic complementary, meaning to show the phonetic ending (e.g. case and number) of the akkadian word that was written with that sumerian sign. thus the akkadian cuneiform writing includes many sumerian anachronisms in addition to the akkadian language having abundant sumerian loans (borger 1981 1.4; 46. 52. a special

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

imdall fs mother. kurt schier, ghusdrapa 2: heimdall, loki und die meerniere, h in festgabe fur otto hofler zum 75. geburtstag, ed. helmut birkhan, philologica germanica, 3 (vienna: w. braumuller, 1967, 577.588, makes sense out of the stanza in ulf fs poem about the struggle between heimdall and loki. m. meyer, gbeitrage zur germanischen mythologie, h arkiv for nordisk filologi 23 (1907: 245.256 (esp. 250.256, addressed the idea of heimdall as a boundary figure. rudolf much, gder nordische widdergott, h in deutsche islandforschung 1930, vol. 1: kultur, ed. walther heinrich vogt, veroffentlichungen der schleswig-holsteinischen universitatsgesellschaft, 1928:1 (breslau: f. hirt, 1930, 63.67, made the most powerful case yet for heimdall as ram. the most recent article devoted wholly to heimda

MASTERING WITCHCRAFT

the flame of the old wisdom burning. by the eighteenth century masonic and hermetic lodges had become widespread and the power of the church had been considerably reduced, indeed was waning fast, never to recover its old position of strength. within the lodges, many old witch secrets were being rediscovered. swedenborg reintroduced the concept of that principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witch power. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a s

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

a loved one recently departed, i.e. spiritualism! all was not lost however; i remember a day in december 1978 when something uninvited came to visit. i had become a member a member of the society a mere four weeks earlier to study the mysteries of the soul and the universe, only to find the subject bewildering and full of apparent contradictions. the weekly meetings were confined to exercises in esp and lectures on the limitless virtues of spiritualism which ivan, the psychic who ran the class, believed were of main interest to the sitters. i had joined the organization in the hope of gaining an insight into the benefits, material and spiritual, that could be quickly gained by the study and application of occultism and one's own higher instincts< only to find the weekly classes both repet

RUBY TABLET OF SET

ssion, and to comment at this time on one of the first statements offered during this discussion. symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response. symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of

voyance, mind over matter) were termed "supernatural; they are now known as "psychic" and studied by scientists. the growth of psychic practitioners led to the development of psychical research. the british society for psychical research was established in 1880, and the american society in 1882. in studying psychic phenomena, dr. rhine of duke university coined the term "extra-sensory perception (esp" and helped make "parapsychology" a discipline of study. the growth of parapsychology, including its membership in the american association for the advancement of science, provided a dynamic base upon which psychic groups could build. religious groups with an essential element of belief and practice in psychic phenomena, including the church of scientology and the foundation faith of the mille

scover that it was the fear we were ascending to, it was fear itself we idolatrized. f. as out first "working year" volved, setians participated in a goodly amount of conversation about neters. specifically, when we were recognized to the ii, we experienced inherent self-expectations about pursuing neter work. my "first" neter developed [perhaps it was really created] from a personal history with esp and psychic phenomena. i wanted to be oracular; and there are times when i regret the ensuing quickening. today's perspective tells me that it is not as critical to 'have, affiliate with, or work with a neter as it is to know, or have a sense of the self. g. are we, or have we ever been a temple preoccupied with death? the annoying answer of "yes" and "no" presides here. people are fascinated

festation, watch for it to repeat. if you want to perform a remanifestation, if you want to remanifest a state of being, be prepared to do so over and over and over again. when a remanifestation stops, it stops being a remanifestation. man noun 1a: a human being. b: the human race; mankind. c: a bipedal primate mammal (homo sapiens) that is anatomically related to the great apes but distinguished esp. by notable development of the brain with a resultant capacity for articulate speech and abstract reasoning; broadly, any living or extinct member of this family. d: one possessing in high degree the qualities considered distinctive of manhood. 3: individual; person. remanifestation occurs throughout and applies to all of mankind, as individuals, as groups, as cultures, as nations, and as a wh

est the priest of set. at work i remanifest the computer professional. at little league ball games i remanifest the father. and when working with my son on our personal computer, when drawing on my power to broaden his knowledge and widen his horizons, all three remanifestations occur simultaneously, as one priestly computer professional father. manifest adj 1: readily perceived by the senses and esp. by the sight. 2: easily understood or recognized by the mind; obvious. vt to make evident or certain by showing or displaying. remanifestations are perceivable and recognizable. remanifest around witnesses, and the remanifestation will be seen/ felt/ sensed. if the 'remanifestation' isn't sensed by those present (assuming those present are awake, then it's not a remanifestation. when a setian

knowledge in the platonic fashion, one must have a well-trained consciousness, and so i think my placement of dianoia and noesis are quite reasonable. pistis (belief) and eikasia (imagination) can be thought of as within the sphere of centres d-g- according to the description of the already defined "men nro 1-3" in to the sixth sense or paranormal (psi) phenomena can be counted among other things esp (extra sensory perception, pk (psychokinesis, and telepathy. these can be thought of as the prerogatives of an evolved consciousness, or capacities residing in the instinctive centre and accessible for all (racial memory, collective unconscious, or both. i have chosen the first alternative, for my presumption is that access to such phenomena is possible only for an evolved consciousness. the l

people holding flashlights. during my run, i came across three other joggers and various other people out for strolls. while the above describes the things i saw, heard, or encountered, there were also the thoughts i was reinforcing as i prepared for transmission. i reinforced certain themes, as i prepared for the voice of the neter. i thought about how we participants had to "break the code" of esp. i concentrated on my 'power' ring (the scorpion. i felt that when the time arrived, the voice effectively had to pierce the void in order to be heard. having run myself into a state of physical exhaustion (but mental calmness, alertness, and readiness, i sensed the time was right [on the way home, i used the cassette machine to record the following "at the time when legs were hurting, and i f

ll in some blanks that were missing from metamind experiments, towards the next ruby tablet update. i felt this an opportune time to reconsider earlier published material. the actual results, along with the flow of my earlier report, have not been altered. 2. subtracted? 3. as it turned out, these were the only setians to participate with me. 4. i had heard that caffeine enhanced the processes of esp. 5. or be plain exhausted! 6. the reference ties in with the beginnings of the order of the vampyre. 7. i direct the reader to the different types of workings available. xepera xeper xeperu xepera xeper xeperu. au-a xaa-kua temt-kua aq set. set ua ari tememu paut neteru resi abtet mehtet amentet. amma au en set, neb keku aoi ari neteru. tua-ten su em aru-f nefer. au ab-a enti em set, suten ta

SATANIC RITUALS

de supercheries, larron d'hommages, voleur d'affection, coute! depuis le jour o tu sortis des entrailles ambassadrices d'une vierge, tu as f ailli tes engagements, menti a tes promesses; des si cles ont sanglot, en t'attendant, dieu fuyard, dieu muer! tu devais r dimer les hommes et tu n'as rien rachet; tu devais apparaitre dans ta gloire et tu t'endors! va, mens, dis au mis rable qui t'appelle "esp re, patiente, souffre, 1'h pital des mes te recevra, les anges t'assisteront, le ci l s'ouvre"-imposteur! tu sais bien que les anges d go t s de ton inertie s loignent!-tu devais tre le truchement de nos plaintes, le chambellan de nos pleurs, tu devais les introduire pr s du p re et tu ne 1'as point fait, parce que sans doute cette intercession d rangeait ton sommeil d'eternit b ate et repue!

of appearing later before you as a vile criminal. priest: de molay, d crivez la cour la mort des templiers. de molay, please tell the court how the templars died. de molay: un immense b cher, dress pour leur supplice, s' l ve en chafaud, et chaque chevalier croit m riter i'honneur d'y monter le premier: mais le grand-ma tre arrive; il monte, il les devance. son front est rayonnant de gloire et d'esp rance "fran ais, souvenez-vous de nos derniers accents: nous sommes innocents, nous mourons innocents. l'atr t qui nous condamne est un arr t injuste. mais il existe ailleurs un tribunal auguste que le faible opprim jamais n'implore en vain, et j'ose try citer, pontife romain! encore quarante jours. je t'y vois compara tre" an immense pyre, prepared for torture, rises as a scaffold. each knigh

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

sufferings and eventual triumph of the god in the myths provides a model for the struggle of initiation. cf. f.h.borsch, the son of man in myth and history (london, 1967, pp. 92ff. further comments and reservations in burkert, ancient mystery cults, pp. 77-78. 90. plato, timaeus 36 b- 37 a; cf. above, pp. 89-90. 91. see the convincing account in rudolf seydel, buddha und christus (breslau, 1884, esp. pp. 8-14 (r.st) 92. this will be documented further below. other versions of the death of buddha do not concern us here, of profound interest though they may be from other points of view (r.st) rudolf steiner spoke extensively about the inner connection between buddhism and christianity in his lectures on the gospel of st. luke (rudolf steiner press, london, 1988. 93. jesus is an initiate in

SYMBOLISM

e" look in your dictionary. mine includes several definitions of symbol and symbolism, including> symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response> symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of

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

is yet another global organization, affiliated with the lucis trust, but which also networks with scores of other illuminist groups, orders, and secret societies. lucis trust and world goodwill teach of the coming of the cosmic, new age christ, avatar for the age of aquarius, who represents the central sun, also called the solar logos. 374 codex magica the new age group, energy system parameters (esp, has this as the logo on its letterhead. in this letter announcing its general membership's annual meeting, the co-presidents emphasized esp's focus on "group energies "cosmic reorganization" and the importance of achieving the "crystalized form of new patterns" the signature line had the phrase "in the service of the one" the jewel of the 32nd degree, scottish rite, contains four, interlockin

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eot introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins

ess, 1966. garrett, eileen. many voices: the autobiography of a medium. new york: g. p. putnam s sons, 1968. hart, hornell. the enigma of survival. london: rider& co, 1959. matthews, robert. scientists becoming believers in spiritualists paranormal powers. http//www.telegraph. co.uk. 6 march 2001. mysteries of the unknown: spirit summonings. alexandria, va: time-life books, 1989. rhine, louisa e. esp in life and lab: tracing hidden channels. new york: collier-macmillan, 1969. smith, alson j. immortality: the scientific evidence. new york: prentice hall, 1954. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. spirit control spirit mediums believe that while they are in an entranced state of consciousness, they fall under the control of a particular spi

s and mystics the aspr based in new york, new york, the american society for psychical research, inc (aspr, the oldest psychical research organization in the united states, seeks to advance the understanding of psychic phenomena, with emphasis on scientific research. with its laboratories, offices, library and archive, it offers extensive topics in parapsychology, such as extrasensory perception (esp, telepathy, clairvoyance, precognition (pk, psychokinesis, out of body experiences (obes, near death experiences (nde s, survival after death, reincarnation, and apparitions and poltergeists. there is also an on-line research section where one can fill out a questionnaire to participate in current research linked with the department of psychology at the state university of west georgia. source

d hodgson (1855 1905, formerly of cambridge university, until his death in 1905. the aspr became independent of the bspr and relocated to new york city in 1906 with james hervey hyslop (1854 1920, professor of logic and ethics at columbia university, as its secretary and treasurer. for the next 14 years, until his death in 1920, hyslop expanded the scope of the society s work. at the aspr all-day esp forum held on november 20, 1965, in new york city, dr. gardner murphy (1895 1979, president of the aspr, told assembled parapsychologists and representatives from other scientific disciplines that progress in parapsychology in the direction of science calls for major, sustained effort devoted to the building of theories and systematic models. the primary need is not for lots and lots of furthe

demons when they learn from the mainstream media that the number of exorcisms of those who are suffering demonic possession has been rising steadily. in a gallup poll released on june 10, 2001, the administrators of the survey found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp, or extrasensory perception; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. in the fall of 1988 the editors at better homes and gardens conducted a survey of their readers spiritual lives. the editors were astonished when the subject drew more than 80,000 responses, and more than 10,000 people attached thoughtful letters expressing remarkable s

over a patient s eyes, ears, and voice, just as in traditional accounts of demon possession. the entities had totally different personalities from his patients normal dispositions, which indicated to him that they t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 religious phenomena were not simply products of his patients minds. some of the beings had esp and could predict the future. often they would threaten a patient and then cause actual physical pain. the demons were described in a variety of shapes and sizes, but generally appeared in human form, ranging from an old man to alleged space aliens, but any of them could change form in an instant. some were so solid to the victims that they could not see through them. at times the patients wou

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ace introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins

miracle of consciousness, the enigma of dreams, and the mind beyond the physical bodies. 115 chapter exploration dreams creative and lucid dreaming nightmares sleep paralysis symbology of dreams the mechanics of memory false memories phobias altered states of consciousness hallucinations hypnosis meditation psychedelics the mind-expanding drugs relaxation extrasensory perception: the sixth sense esp researchers clairvoyance out-of-body experience (obe) precognition psychokinesis telepathy introduction perhaps the greatest mystery of the human mind is how the brain gives rise to consciousness. a three-pound mass of spongy tissue somehow makes humans conscious of what they see, hear, touch, taste, smell, think, remember, and dream. this same grey matter allows humans to have subjective expe

these mysteries manifest, the actual region of the brain that gives rise to these enigmas remains as unknown as the secret of human consciousness itself. perhaps one must look outside of the brain and begin to search for evidence of the human soul to explain dreams and their symbols, the higher levels of awareness that may be achieved in various altered states of consciousness, and the riddle of esp (extrasensory perception, the mind expressing itself outside of the traditional boundaries of space and time. m delving deeper anderson, mark k. awareness: mystery of the mind. wired news [online] http//www.wired. com/news/print/0,1294,51765,00.html. 15 april 2002. chalmers, david j. the puzzle of conscious experience. scientific american special issue: mysteries of the mind 7, no. 1 (1997: 30

chers. m delving deeper faraday, ann. dream power. new york: berkley medallion books edition, 1973. hall, calvin s. the meaning of dreams. new york: mcgraw-hill book co, 1953, 1956. krippner, stanley. dreamtime and dreamwork: decoding the language of the night. los angeles: jeremy p. tarcher, 1990. krippner, stanley, with montague ullman and alan vaughan. dream telepathy: experiments in nocturnal esp. jefferson, n.c: mcfarland publishers, 1989. laberge, stephen. lucid dreaming. new york: ballantine, 1986. lucidity institute [online] http//www.lucidity.com/ luciddreamingfaq2.html. sechrist, elsie. dreams your magic mirror. new york: dell publishing, 1969. van de castle, robert l. our dreaming mind. new york: ballantine, 1994. nightmares a nightmare differs considerably from a frightening dr

le to feel the pain in the corresponding area of his own body. gurney and podmore reported substantial success, although none of their experiments were carried out with the hypnotist and researcher at any great distance from the subject. those earlier psychical researchers were intrigued by the fact that the hypnotic state so closely resembles the state of consciousness in which manifestations of esp occur. although a description of the hypnotic state is difficult to achieve, it appears to be much like that somnambulistic state between sleep and waking. somewhere within this nebulous region, conscious mental activity ceases and deprives the mind of its usual sensory impressions, thereby directing all attention to that one area from which psychic impressions presumably come. to the psychica

n to that one area from which psychic impressions presumably come. to the psychical researcher, there seems scant difference between the trance of a psychic and an individual in the hypnotic state. the only immediately discernible difference is that the one is self-induced, while the other is induced by, and subject to, the control of the hypnotist. the argument therefore presented itself that if esp can manifest under trance, then why cannot a hypnotist so manipulate the hypnotic state as to achieve the proper state of consciousness and, thereby, literally, induce esp? research continued into the extrasensory aspects of hypnosis, despite hostility from the established sciences. in 1876 sir william barrett, an english physicist, presented the results of his experiments in clairvoyant card

nn: llewellyn, 1985. gawain, shakti. creative visualization. mill valley, calif: whatever publishing, 1979. soothing yourself, relaxation techniques [online] http//www.soothingyourself.com. 18 november 2002. wildmind. guide to meditation techniques, relaxation, and stress management [online] http/ www.wildmind.org. 18 november 2002. extrasensory perception: the sixth sense extrasensory perception esp is defined by parapsychologists as the acquisition by a human or animal mind of information it could not have received by normal, sensory means. some researchers, however, take issue with the term extrasensory perception. they protest that the phenomena may not be perception at all, as the receiver of this information does not know if the knowledge is right or wrong when he or she first percei

ted in the paranormal (or anomalous phenomena, which includes telepathy, clairvoyance, precognition, psychokinesis, hauntings, reincarnation, and out-of-body or near-death experi- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 157 yoga is used as a form of relaxation (the gale group) ences. here are brief definitions of the areas of esp that are studied by parapsychologists: clairvoyance is the awareness, without physical aids or normal sensory means, of what is going on elsewhere. in recent years, clairvoyance has sometimes been called remote viewing. out-of-body experience (also called astral projection) is the apparent projection of the mind from the body, often with the seeming ability to travel great distances in a matte

aspect of the life and the universe of which humans are a part. if such parascientific phenomena as the projection of the astral self, the ability to glimpse the future, and the facility to convey telepathic impressions are established, the boundaries of humankind s universe become limitless. nearly everyone has at one time or another received what seemed to have been a glimpse into the world of esp: dreaming of a friend from whom one has not heard in months, then receiving a letter from that person in the next morning s mail; hearing a telephone ring and being so certain of the identity of the caller that one calls him or her by name the instant one lifts up the receiver. these incidents are so common that they receive little more than half-joking comment. it is only when a paranormal ev

lls him or her by name the instant one lifts up the receiver. these incidents are so common that they receive little more than half-joking comment. it is only when a paranormal event of shocking or dramatic impact startles the emotions that one relates it to others and, perhaps, even records it. according to parapsychological laboratory work with such phenomena, nearly everyone has some degree of esp. perhaps many people utilize extrasensory perception to a considerable degree as children, but as they mature, tend to inhibit these subconscious faculties or allow them to atrophy. many parapsychologists, psychologists, anthropologists, and psychoanalysts, including sigmund freud (1856 1939, have theorized that telepathy may have been the original archaic method by which individuals understoo

htmltemplate?tf=tgam/realtime/fu. philips, helen. paranormal beliefs linked to brain chemistry. newscientist.com, july 24, 2002 [online] http//www. newscientist.com/news/print.jsp?id=ns99992589. survey finds few in u.s. understand science. cnn.com, april 30, 2002 [online] http//cnn.technology. paranormal beliefs and brain chemistry their moods and psychic needs, are able to draw upon their latent esp abilities. some gifted individuals are even able to make regular and practical use of the seemingly rare powers of psi. it is interesting to note how many psi activities are experienced while the percipient is either asleep or in the sleeplike states of trance or hypnosis. this may indicate that each individual, in his or her subconscious, has the faculties necessary to focus on the consciousl

ted individuals are even able to make regular and practical use of the seemingly rare powers of psi. it is interesting to note how many psi activities are experienced while the percipient is either asleep or in the sleeplike states of trance or hypnosis. this may indicate that each individual, in his or her subconscious, has the faculties necessary to focus on the consciously unperceived world of esp. dr. montague ullman has observed that many persons who are incapable of effective communication in normal ways can communicate at a telepathic level and surprise the therapist with a telepathic dream of rich awareness even of the physician s problems. the same laws of psychodynamics that apply to the dream also appear to apply to psi phenomena. both the dream and psi are incompatible with cur

matter. m delving deeper consciousness research laboratory. frequently asked questions about parapsychology [online] http//www.psiresearch.org/para1.html. krippner, stanley, with john white. future science: life energies and the physics of paranormal phenomena. garden city, n.y: anchor books, 1977. krippner, stanley, with montague ullman and alan vaughan. dream telepathy: experiments in nocturnal esp. jefferson, n.c: mcfarland publishers, 1989. rhine, j. b. the reach of the mind. new york: william sloane associates, 1947. targ, russell, and harold e. puthoff. mind-reach: scientists look at psychic ability. new york: delacorte press/eleanor friede, 1977. tyrell, g. n. m. science and psychical phenomena. new york: harper& brothers, 1938. t h e g a l e e n c y c l o p e d i a o f t h e u n u

uthoff. mind-reach: scientists look at psychic ability. new york: delacorte press/eleanor friede, 1977. tyrell, g. n. m. science and psychical phenomena. new york: harper& brothers, 1938. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 160 mysteries of the mind telepathymay have been the original archaic method by which individuals understood one another. esp researchers in their biennial report on the state of science understanding released in april 2002, the national science foundation found that 60 percent of adults in the united states agreed or strongly agreed that some people possess psychic powers or extrasensory perception (esp. in june 2002, the consumer analysis group conducted the most extensive survey ever done in the united kingdom and

tics that found that two out of three surveyed believed in an afterlife, said that as far as the british public was concerned, the supernatural world isn t so paranormal after all. michael shermer, author of why people believe weird things (2002) and publisher of skeptic magazine, was among those scientists who deplored the findings that such a high percentage of americans accepted the reality of esp. in shermer s analysis, such statistics posed a serious problem for science educators. complaining that people too readily accepted the claims of pseudoscience, shermer concluded his column for scientific american (august 12, 2002) by writing that for those lacking a fundamental comprehension of how science works, the siren song of pseudoscience becomes too alluring to resist, no matter how sm

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ace introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins

y of health. in his spare time stanley buckland wrote, and had published, plays, short stories, poetry, and music, and he influenced and encouraged raymond in the same pursuits. at the age of 12, buckland was introduced to spiritualism by his father fs brother, george, a spiritualist. this led buckland, an avid reader, to investigate that subject and to move on to such related subjects as ghosts, esp, magick, witchcraft, voodoo, and the occult generally. over time his interest focused on witchcraft. buckland was educated at nottingham boys high school, then at king fs college school, wimbledon. he holds a doctorate in anthropology from brantridge forest college, in sussex. he served in the royal air force from 1957 to 1959. his first job was as an engineering draftsman; then, after his sti

e. especially, irene: a guide to psychic awareness. blavelt, n.y: rudolf steiner publications, 1972. irene hughes [online] http//www.irenepsychic. com. 29 may 2002. steiger, brad. know the future today. new york: paperback library, 1970. olof jonsson (1918.1998) in february 1971 all the media was abuzz with rumors that one of the astronauts on the apollo 14 mission was conducting a moon-to- earth esp experiment with a psychic-sensitive somewhere on earth. on february 26, life magazine was revealed that chicagobased olof jonsson was the psychic who had been chosen to participate with astronaut edgar mitchell in the experiment. jonsson was considered the most tested, tried, laboratory- evaluated psychic-sensitive in the united states and scandinavia. in march 1952, jonsson fs psychic detecti

the home of his victim. the murderer turned out to be the police officer assigned to work closely with jonsson on the investigation. when the officer realized the investigation was directed toward him, he committed suicide. jonsson came to the united states in 1953 to be investigated by the well-known parapsychologist dr. j. b. rhine. for the next 14 years jonsson submitted to testing at various esp testing laboratories. he would sit guessing zener cards.the classic testing deck consisting of the symbols cross, square, wavy line, circle, and star.by the hundreds or the thousands. in 1978, olof jonsson joined a crew of 11 treasure hunters, including president ferdinand marcos (1917.1989) of the philippines, to locate the gold that had been plundered by japanese officers during world war ii

THE MOTHMAN PROPHECIES

how on earth did you know" there was a pause "charlie cutler over in ohio told us about it a couple of days ago" she finally said "and how did he know about it "i i don't know. i suppose he heard it somewhere" when you enter the unreal world of the contactees, predictions, prophecies, and a mysterious invasion of your privacy become commonplace. contactees seem to develop heightened perceptions, esp, and precognition. the changes occur almost overnight. in their meetings with the entities they are served up platters of propaganda along with rumors and nonsense which they accept and repeat as fact. many of the choicest tidbits in ufo lore were not actual events but were put into circulation by contactees who placed their complete trust in their contacters. the entities spun wild tales abou

ntities; that is, long fingers, dusky complexions, pointed features. the flying saucer lore of the past twenty-seven years has been built on three main components (1) the sighting reports, usually poorly investigated by amateurs and believers, or based entirely on fragmented and often inaccurate newspaper stories (2) the testimony of the contactees (3) messages received through spirit mediums and esp. in recent years a new element has been added by the few scientists pulled into the controversy. this is the tiresome use of probabilities to explain that there must be zillions of other planets and therefore there must be uncounted numbers of inhabited places in the universe. in the early 1960s exobiology became the new scientific rip-off. various foundations and nasa poured millions of dolla

s automobile, when there is a sudden burst of light "like a flash gun going off" no photographer or camera is visible. there is no sudden paralysis or ill effects. the witness just scratches his head in bewilderment and goes about his business. however, those who see these flashes have usually had psychic experiences previously. they have seen a ufo, a monster, or a ghost, or they are gifted with esp or precognition. in 1967, i was living in one of those glass buildings in manhattan, part of a huge apartment complex. i was on a high floor facing an identical building across a small park, but i also had a splendid view of lower manhattan. in the evenings while hammering away at my typewriter in front of a wall-to-wall window, i began seeing sudden flashes of blue light in the space between

elf together, i rapidly discovered more and more that something extraordinary had happened to me: a sort of re-dimension of my personality, my voice even changed to a gentle tone. ever since then an inner voice has begun to instruct me on geology and cosmology; it opened my mind to the mysteries of creation and of my former lives. this re-dimension of my existence was possible thanks to continued esp contacts which were established between certain extraterrestrians and myself. this extrasensory perception was continually developing within me; it lasted 11 long years before i could actually, physically meet my extraterrestrial instructors. one day, at last i had my first meeting with them. here is briefly how these events unfolded [1] c.e.j.f.c, 12, me des bossons, 1213 onex, geneva, switze

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

che. d autres disent qu il est comme un grand tronc d arbre obseur sans bras et sans pieds, assis dans une chaire, ayant quelque forme de visage d homme, grand et affreux. d autres qu il est comme un grand boue, ayant deux cornes devant et deux en derri re: que celle de devant se rebrassent en haut comme la perruque d une femme. mais le commun est qu il a seulment trois cornes, et qu il a quelque esp ce de lumi re en celle du milieu, de laquelle il a accoustem au sabbat d esclairer et donner du feu et de la lumi re, mesme ces sorci res, qui tiennent quelques chandelles generative powers 217 witches, some of whom who had candles lit them at his horn, in order to hold them at a mock service of the mass, which was one of the devil s ceremonies. he had also, sometimes, a kind of cap or hat ove

eloped in a cloudiness, because he would not be seen clearly, and that he was all flamboyant, and had a face red like an iron coming out of the furnace. corneille brolic, a lad of twelve years of age, said that when he was first introduced to him he had the human form, with four horns on his head, and without alum es aux c r monies de la messe qu ils voulent contrefaire. on luy voit aussi quelque esp ce de bonet ou chapeau au dessus de ses cornes. il a au devant son membre tir et pendant, et le monstre tousjours long d une coud e, et une grande queu au derri re. et une forme de visage au dessoubs: duquel visage il ne profere aucune parole, ains luy fert pour le donner baiser ceux que bon luy semble, honrant certains sorciers ou sorci res plus les uns que les autres. marie d aspilecute, hab

TYSON DONALD SOUL FLIGHT

ghts to the thirty aethyrs represent the ultimate utilization of the methods of scrying and astral projection taught by the golden dawn, as perfected by its most controversial member. 154. crowley, confessions ofaleister crowley, 613. chapter remote viewing and the d uring the decade of the 1930s, interest in the paranormal experienced a rebirth under the umbrella term extrasensory perception, or esp. the paranormal was taken out of the scance room of the trance medium and brought into the laboratory of the psychologist or parapsychologist, as he came to be known. a professor of psychology at duke university named joseph banks rhine (1895-1980) was the man most responsible for this rehabilitation of the study of "wild talents" that had first been observed in an analytical way during the se

s rehabilitation of the study of "wild talents" that had first been observed in an analytical way during the seance by members of that venerable victorian body, the society for psychical research. rhine used the term extrasensoryperception to describe the apparent ability of some individuals to acquire information by means other than the use of their five physical senses. he did not coin the term esp-that term had been used by dr. rudolf tischner 118* soul flight (1879-1961) in his book telepathy and clairvoyance, originally published in german in 1920 and republished in english in 1925-but rhine transformed the term into a household word. he also employed the much less popular term general extrasensory perception, or gesp (which he did originate, to encompass both clairvoyance and telepat

the dead, angels, demons, fairies, or ectoplasmic manifestations. he restricted himself to such phenomena as clairvoyance, telepathy, telekinesis, psychometry, and precognition-regarding them as latent abilities inherent in the physiology of the human brain that could be generated, studied, recorded, measured, and replicated. over the course of his work, rhine came to the radical conclusion that esp could not be explained by ordinary physical means. in new frontiers of the mind (1937, he wrote "an extrasensory force exists in another realty, and intersects and integrates with the physical esp cards for the majority of his studies involving telepathy, clairvoyance, and precognition, rhine used special decks of what are called zener cards, named after one of rhine's colleagues, the perceptu

lled zener cards, named after one of rhine's colleagues, the perceptual psychologist karl zener (1903-1964. they are about the size of ordinary playing cards, but are marked with five symbols in black on a white background-a circle, a square, a cross, a star with five points, and wavy lines. the original zener cards were slightly different from those that eventually evolved into what were renamed esp cards-the original deck had a smaller star than the later esp version, and the original wavy lines were two sets of three lines, but were replaced by a single set of three thicker lines. each deck consists of twenty-five cards, marked in sets of five with each symbol. subjects of the duke esp studies were required to guess the identities of the cards as they were selected. random chance is a s

ke esp studies were required to guess the identities of the cards as they were selected. random chance is a score of five correct guesses out of twenty-five, or 20 percent accuracy- 155. rhine. chapter eight: remote viewing and the cia 11 9 the best-known series of tests is the pearce-pratt distance series that was conducted between august 1933 and march 1934. they involved a subject with unusual esp abilities, hubert e. pearce, jr, a student in the divinity school at duke university who had approached rhine eighteen months earlier, saying that he had inherited his mother's clairvoyant abilities. rhine subjected him to seven hundred standard runs through the zener cards. random chance predicted an accuracy of 20 percent, but pearce scored 32 percent. because of this much higher than averag

terest in europe by german psychologists, but was never effectively duplicated by them. in germany, the rise of the nazis during 156. rhine and pratt, 176. the 1930s had a chilling influence on serious scientific research into the paranormal. the nazis were infected with mysticism and superstition, but they did not attempt to cast these interests into the pseudo-scientific framework of laboratory esp investigation. even though occultism in the form of mystical beliefs and secret societies was found everywhere among the upper ranks of the nazi party, scientists were viewed with suspicion and their speculative research was seldom encouraged unless it happened to support party opinion. the man to whom adolf hitler dedicated his book mein kampf (1925) was dietrich eckart (18684923, a wealthy a

nazism hated intellectuals, and there is no evidence that the nazis ever sought to develop psychic abilities in a controlled and scientific manner to be used as weapons in warfare. just as the anti-intellectual and anti-semitic atmosphere of nazi germany inhibited the development of the atomic bomb, and even the completion of the v-2 rocket program,16' it also inhibited the application of rhine's esp testing techniques in a practical military way. it can only be speculated what the nazis might have accomplished with the paranormal had they devoted significant energies to its development. psi prodigies of the ussr there is reason to believe that, after the second world war, the soviets were more open to the idea of psychic soldiers and psychic assassins than the nazis had ever been. the rev

an a research project called scanate. the project took on momentum when it was moved in 1972 to the stanford research institute (sri) in menlo park, california, and merged with a program of independent parapsychological research being carried out under the leadership of harold puthoff, who had recently been contacted by the new york artist and psychic ingo swann. swann, who had already engaged in esp tests in new york in the laboratory of professor gertrude schmeidler at city college, learned of puthoff's interest in studying the boundary between the physics of living and non-living things, and suggested to puthoff that he should look into parapsychology as a starting point. swann visited puthoff's lab in california, and there underwent a series of tests. puthoff published the results, whi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo causal del hombre. la sexta carta del tarot. el enamorado. netzah la justicia del arcano. la s ptima carta del tarot, saturno: la victoria. hod mercurio de g minis. el carro del tarot. la octava carta y la eternidad del todo. jesod el sol de leo. la novena carta del tarot. el ermita o. malchuth el universo entero, mar a o virgo, la naturaleza. estos diez sephirotes viven d

here exists a science with which we can tear the veil of maya and return to the ain soph. that science is alchemy. arcano ii estudiemos ahora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los elementos. el intimo eman de la estrella interior que siempre nos ha sonre do. y esta polarizado positivamente. y el cuerpo f sico es la sombra negativa del intimo. el esp ritu y la materia viven en eterna lucha. cuando el esp ritu vence a la materia, es ya un maestro. maya (la ilusi n) no podr a existir sin la dualidad. fuerza y materia son dos modalidades de una misma cosa: energ a. la materia es energ a determinada y determinadora de nuevas ondulaciones. la evoluci n es un proceso de complicaci n de la energ a cuyo resultado es el macro cosmos y el micro-cosm

lusi n) no podr a existir sin la dualidad. fuerza y materia son dos modalidades de una misma cosa: energ a. la materia es energ a determinada y determinadora de nuevas ondulaciones. la evoluci n es un proceso de complicaci n de la energ a cuyo resultado es el macro cosmos y el micro-cosmos. el universo es maya (ilusi n. el universo existe por el karma y es una masa de sombras flotantes. cuando el esp ritu (el intimo) se libera de maya, retorna el ain soph de la k bala. en ltima s ntesis, cada ser es tan s lo un tomo s per divino del espacio abstracto absoluto. ese tomo es el ain soph. los dioses inefables del ain soph est n para nosotros m s all de toda comprensi n. la mente humana es para los dioses del ain soph, lo que las actividades del reino mineral para nosotros. en el ain soph s lo

ible: cerebro contra sexo, sexo contra cerebro, y lo que es m s terrible aun es aquello de "coraz n contra coraz n. t lo sabes. sobre los altares de los templos de la gran logia blanca, los maestros suelen poner tres vasos de loria, tres vasos de alkimia, cada uno de los tres vasos sagrados del templo contiene un b lsamo precioso. el b lsamo rojo es el fuego, el azul es el agua, y el blanco es el esp ritu universal de la vida. 16 id and pingal are the channels through which the atoms of fire and water ascend; the spirit grasps the cane of seven knots (that cane is the spinal medulla. when a man and a woman learn how to avoid the sexual spasm and the ejaculation of the ens seminis, then the igneous serpent of our magical powers awakens. if you want to return to the father who dwells in secr

rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis. our gnostic motto is thelema (willpower. id y pingal, son los canales por los cuales ascienden los tomos del fuego y del agua, el esp ritu empu a la ca a de siete nudos; y esa ca a es la m dula espinal; cuando la mujer y el hombre saben evitar el espasmo y la eyaculaci n de "ens seminis" despierta entonces la serpiente gnea de nuestros m gicos poderes. si vosotros quer is volver al padre que est en secreto, deb is regresar primero al seno de vuestra divina madre kundalini. necesit is levantar por vuestro canal medular la ser

ente todos los d as en vuestra divina madre, orando y suplicando "necesit is ser devorados por la serpiente. uno (1) es el hombre, dos (2) la mujer, el hombre es una columna del templo; la mujer es la otra. las dos columnas no deben estar ni muy cerca ni muy lejos; debe haber un espacio como para que la luz pase en medio de ellas. hay que transmutar el plomo de la personalidad, en el oro puro del esp ritu: eso es alkimia. hay que transformar a la luna en sol. la luna es el alma, el sol es el cristo interno. necesitamos cristificarnos. ning n ser humano puede retornar al padre sin haber sido devorado por la serpiente. nadie puede ser devorado por ella sin haber trabajado en la fragua encendida de vulcano (el sexo. la llave de la cristificaci n es el arcano a.z.f. el mantram del gran arcano

la luna es el alma, el sol es el cristo interno. necesitamos cristificarnos. ning n ser humano puede retornar al padre sin haber sido devorado por la serpiente. nadie puede ser devorado por ella sin haber trabajado en la fragua encendida de vulcano (el sexo. la llave de la cristificaci n es el arcano a.z.f. el mantram del gran arcano es i.a.o. i (ignis, fuego: a (aqua) agua; o (origo, principio, esp ritu. 18 mars descends into the flaming forge of vulcan in order to retemper his sword and to conquer the heart of venus; hercules descends in order to clean the stables of augias2 with the sacred fire and perseus descends in order to cut off medusa's head. remember beloved disciples that our divine mother is nuit [pronounced noot] and her word is (56) fiftysix. this number is kabbalistically

l alma, son los sephirotes. estos son at micos. el zohar, insiste en los tres "elementos principios, que componen el mundo. tales elementos son: fuego (schim, agua (men, aire (aleph. estos son los elementos, perfecta s ntesis, de los cuatro elementos manifestados. el poderoso mantram i.a.o. resume el poder m gico del tri ngulo de "elementos principios: i (ignis) fuego; a (aqua; o origo (principio esp ritu) i. a. o. es el mantram supremo del arcano a.z.f. quien quiera hacer subir por el canal medular al alma del mundo, debe trabajar con el azufre (fuego, con el mercurio (agua, y con la sal (tierra filos fica. s lo as se nace en esp ritu y en verdad. 22 the twelve secret keys of basil valentine (basilius valentinus, the benedictine of erfurt are found within the arcanum a.z.f. the entire sec

ises of nature are found within these principle-elements. the kabbalist- alchemist must learn how to use sulfur, mercury and salt. en el arcano a.z.f, est n las doce llaves secretas del benedictino de erfurt (erfurt, basilio valent n. en el manuscrito del azoth, de valent n, se encierra todo el secreto de la gran obra. y el azoth es el principio creador sexual de la naturaleza. cuando la rosa del esp ritu florece en la cruz de nuestro cuerpo, la obra magna, ha sido realizada. los tres elementos principios son las tres letras madres del alfabeto hebraico. cuando se practica con el arcano a.z.f, se trabaja con los tres "elementos principios. dentro del gran laboratorio de la naturaleza, cuando se practica ese arcano se trabaja con el mercurio, el azufre y la sal. y as se transmuta el plomo d

uestro cuerpo, la obra magna, ha sido realizada. los tres elementos principios son las tres letras madres del alfabeto hebraico. cuando se practica con el arcano a.z.f, se trabaja con los tres "elementos principios. dentro del gran laboratorio de la naturaleza, cuando se practica ese arcano se trabaja con el mercurio, el azufre y la sal. y as se transmuta el plomo de la personalidad en el oro del esp ritu. y as elaboramos dentro de nosotros mismos el ni o de oro de la alkimia. los tres "elementos-principios" se hacen manifiestos en los cuatro elementos de la naturaleza. existe el calor del fuego y del aire, la humedad del aire y del agua y la sequedad del fuego y de la tierra. estos son los tres elementos principios. y este es el i.a.o. y tales son: el azufre, el mercurio y la sal, conteni

tablemente a la novena esfera (el sexo. debemos levantar nuestra serpiente por el canal medular hasta llevarla a su santuario del coraz n. la cruz de la iniciaci n se recibe en el templo coraz n. el centro magn tico del padre se halla entre las dos cejas. el santuario de la madre se encuentra en el templo coraz n. las cuatro puntas de la cruz simbolizan: el fuego, el aire, el agua y la tierra. el esp ritu, la materia, el movimiento, el reposo. recordad amado disc pulo, los cuatro elementos de la alkimia son: la sal, el mercurio, el azufre, el azoe. la sal es la materia, el mercurio es el ens seminis. el azoe es el rayo misterioso del kundalini. este tambi n es el azoth. el azufre debe fecundar el mercurio de la filosof a secreta para que la sal se regenere. s lo as podr amos escribir el li

la cordillera central. esa cordillera es la m dula espinal. la materia prima de la gran obra del padre es el ens seminis. t lo sabes. el recipiente sagrado son vuestros rganos creadores, el hornillo es el chacra muladhara. la chimenea es el canal medular. el destilador es el cerebro. cuando trabajamos en el laboratorio del tercer logos hay que transmutar el plomo de la personalidad en el oro del esp ritu. la magna obra no se puede realizar sin la cooperaci n de los elementales. son los gnomos o pigmeos los grandes alkimistas que transmutan el plomo en oro. ellos reducen los metales a su semen para transmutarlo luego en el oro puro del esp ritu. esa labor ser a imposible si las ondinas no obedecieran, o si las salamandras del fuego no hicieran fecundas a las voluptuosas ondinas. las tentad

. arcano vi bienamados hermanos de mi alma: hoy vamos a estudiar el arcano seis del tarot. amad simos: recordad el sello de salom n; sus dos tri ngulos entrelazados que junta y separa el amor, son realmente y sin duda alguna enlazados (las dos lanzaderas con que se teje y desteje el telar de dios. el tri ngulo superior simboliza a kether (el padre que est en secreto, chokmah (el hijo) y binah (el esp ritu santo de cada hombre. el tri ngulo inferior representa los tres traidores de hiram abiff. esos tres traidores est n dentro de nosotros mismos. el primer traidor es el demonio del deseo. ese traidor vive dentro del cuerpo astral. el segundo traidor es el demonio de la mente. ese traidor vive dentro del cuerpo mental. el tercer traidor es el demonio de la mala voluntad. ese traidor vive den

idor es el demonio de la mente. ese traidor vive dentro del cuerpo mental. el tercer traidor es el demonio de la mala voluntad. ese traidor vive dentro del cuerpo de la voluntad (cuerpo causal. la biblia cita estos tres traidores en el apocalipsis de san juan. veamos: apocalipsis 16: 13-14: v.13 "y vi salir dentro de la boca del drag n y de la boca de la bestia y de la boca del falso profeta tres esp ritus inmundos a manera de ranas. v.14 "porque son esp ritus de demonios que hacen se ales, para ir a los reyes de la tierra y de todo el mundo, para congregarnos para la batalla de aquel gran d a, del dios todopoderoso. 40 the three traitors constitute the reincarnating ego, the psychological i, the satan that must be dissolved in order to incarnate the inner christ, which is constituted by k

ta no s lo debe matar el deseo, sino hasta la sombra misma del rbol horrible del deseo. en los misterios de eleusis se utilizaban las danzas sagradas entre hombres y mujeres. el amor y la m sica de los centros para encantar y despertar a la serpiente. entonces los danzantes del templo estaban limpios del veneno asqueante del deseo. toda clase de pecados ser n perdonados, menos el pecado contra el esp ritu santo (el que fornica contra su cuerpo peca) 1 de cor. 6:18. no s lo se fornica con el cuerpo f sico, sino con el pensamiento, la emoci n, la palabra y las sensaciones animales. 43 in the mysteries of eleusis, the couples danced in order to mutually magnetize themselves; then while dancing, the couple (man and woman) together attained ecstasy. the bioelectromagnetic interchange between ma

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

pace, p. 107. 179 12. heidegger, kant and the problem of metaphysics, p. 134. 13. deleuze, francis bacon, p. 54. 14. deleuze, logic of sense, pp. 162 168. 15. deleuze, difference and repetition, p. 284. 16. with respect to this matter, deleuze was clearly indebted to bergson. see, in particular, deleuze, bergsonism; braidotti, tetratologies, pp. 161 162; and grosz, deleuze s bergson, pp. 214 234, esp. 230, 232 233. 17. deleuze, pure immanence. 18. my formulation is indebted to the analysis in lorraine, living a time, pp. 30 45, esp. 32 39. chapter one 1. sider, four-dimensionalism, pp. 68 73. 2. prior, two essays, p. 47. 3. my formulation is indebted to a passage in heidegger s review of karl jaspers s the psychology of worldviews, completed before 1921, as cited in krell, intimations, p

donald, divine nature, pp. 84 86. needless to say, in the thought of augustine, the apophatic portrayal of god is related to the presumption regarding divine incorporeality. see paulsen, early christian belief, pp. 107 114; gri n and paulsen, augustine, pp. 97 118. 56. augustine, confessions, 11.11.13, p. 228. 57. sherover, are we in time? p. 7. 58. mackendrick, immemorial silence, pp. 10, 71 80, esp. 78 79. the textual nature of temporality in augustine s thinking is explored in detail in corradini, zeit und text. 59. this dimension of augustine s thought accords with the platonic tradition according to which recollection (anamnesis) is not the psychic tool to access the perpetual flux of time but rather the way to escape it. see vernant, myth and thought, pp. 92 94 60. augustine, confess

ithstanding, it is still the case that husserl posits an ego as a product of a reflective operation, the introspective self-awareness, which, it seems to me, betrays the double movement of the subject constituting and being constituted in the course of time. 73. on this aspect of temporal self-constitution in husserl s thought, see sch es, changes, pp. 185 186. 74. lauer, temporal man, pp. 52 85, esp. 57 67. 75. brockelman, time and self, p. 24. 76. craig, on the mind-dependence, pp. 129 145; sherover, are we in time? pp. 123 139; dastur, dire le temps, pp. 55 71, and the english translation of the first edition, telling time, pp. 17 35. on the presentation of the three modalities of time as active forms of psychic life, see loewald, essential loewald, pp. 43 52, 138 147. my gratitude to m

account for the unity of the stream of consciousness we must posit an ego that is a separate entity. see marbach, das problem des ich, pp. 74 120; kortooms, phenomenology of time, pp. 240 241. 133. on the intricate link between intentionality and temporality in husserl s phenomenology, see the detailed study by rinofner-kreidl, edmund husserl, and drummond, structure of intentionality, pp. 65 92, esp. 75 81. on the temporal comportment of presentation (pr sentation, gegenw rtigung) in husserlian phenomenology, see saraiva, l imagination selon husserl, pp. 141 153. 134. poellner, existential moments, pp. 62 63. 135. paci, function, p. 10; broekman, ph nomenologie und egologie, pp. 43 86. 136. husserl, crisis, 53, pp. 178 and 181. 137. ibid, 53, pp. 178 179. see ingarden, about the motives

pp. 130 136; str ker, husserl s transcendental phenomenology, pp. 197 205. for discussion of the i and the notion of the person, see bernet, kern, and marbach, introduction, pp. 205 216. 140. husserl, crisis, 54, pp. 182 184. 141. ibid, 54, p. 184. on the question of transcendental solipsism and its overcoming in husserl s thought, see str ker, husserl s transcendental phenomenology, pp. 117 145, esp. 138 143. for discussion of the multiple facets of the notion of community in husserl, see hart, i, we, and god, pp. 125 149. 142. husserl, crisis, 54, p. 185. on the horizontal condition of entgegenw rtigen, depresencing, see bruzina, edmund husserl, pp. 231 234. 143. husserl, phenomenology of internal time-consciousness, p. 99. on the correlation of temporality and identity in husserl s phen

77 81. 144. husserl, ideas: general introduction to pure phenomenology (hereafter cited as ideas i, p. 215. 145. ibid, p. 217 (emphasis in original. 146. husserl, ideas pertaining to a pure phenomenology (hereafter cited as ideas ii, pp. 126 127. 147. see bernet, is the present, pp. 85 111; brough, presence and absence, pp. 3 15; larrabee, there s no time, pp. 85 111; perrin, husserl, pp. 71 106, esp. 90 98. for an elaboration of husserl s perspective, see deleuze, difference and repetition, p. 76, and chernyakov, ontology of time, pp. 195 196. 148. on husserl s intellectual relationship to brentano, see rollinger, husserl s position, pp. 13 67. 149. brentano, psychology, p. 326 (emphasis in original. for a brief but incisive analysis of the four stages in the development of brentano s spe

elation to the protentive-retentive structure of consciousness. 160. ballard, alms for oblivion, pp. 168 187; saraiva, l imagination selon husserl, pp. 218 223. 161. derrida, speech and phenomena, pp. 61 62. see idem, problem of genesis, pp. 20 22. for a related critique of husserl s emphasis on the present betraying the influence of traditional metaphysics, see ijsseling, hermeneutics, pp. 1 16, esp. 7 8. 162. see wood, deconstruction of time, pp. 267 291, esp. 288 289, where parallels between derrida and husserl are noted. see also welton, other husserl, pp. 176 177, 278; gallagher, on the pre-noetic, pp. 134 148; mohanty, phenomenology, pp. 62 76; ferraris, apoira, pp. 85 86. for an insightful and farreaching challenge to the critique of a metaphysics of presence in husserl, see mensch

uilt up from inner time through objective constitution. in this matter, it seems to me, husserl anticipated merleau-ponty s emphasis on the reversibility of time and the understanding of temporality as diacritical difference as opposed to triadic sequentiality, which, ironically enough, is framed as a cri- notes to pages 23 26 189 tique of husserl. see gallagher, disrupting seriality, pp. 97 119, esp. 100 108. husserl s reflections on time are discussed in conjunction with merleau- ponty in sch es, changes of perception, pp. 165 184. i have commented on this aspect of merleau-ponty s thinking in language, eros, being, pp. xxi xxxi. 173. on the double intentionality of the stream of consciousness, see husserl, phenomenology of internal time-consciousness, pp. 105 110, 157 160. on the revers

173. on the double intentionality of the stream of consciousness, see husserl, phenomenology of internal time-consciousness, pp. 105 110, 157 160. on the reversibility of the time-line and the possibility of speaking of the future in recollection, see rubenstein, experiencing the future, pp. 159 169. 174. welton, origins, pp. 166 183; str ker, husserl s transcendental phenomenology, pp. 146 164, esp. 147; bernet, kern, and marbach, introduction, pp. 195 204. 175. the point is expressed as well by mensch, postfoundational phenomenology, p. 71: by virtue of such protentional chains, we thus expect an ordered sequence of contents, for example, the tones of a melody, each with a distinct temporal position corresponding to its protended futurity. the use of music as a metaphor to describe the

rity. the use of music as a metaphor to describe the experience of time and the structure of temporalization calls for a comparison with bergson, who used the succession of notes in a musical piece to describe the texture of the inner duration of consciousness. see bergson, creative mind, p. 176; idem, time and free will, pp. 100 101, 127, 147; and discussion in bruzina, there is more, pp. 67 84, esp. 69 72. on the presentation of music as a temporal art, see the philosophical analysis in zukerkandl, sound and symbol, pp. 197 264; keyes, art and temporality, pp. 63 73; d rr, rhythm, pp. 180 200; jank l vitch, music and the ineffable, p. 70. it is apposite to recall here as well the distinction made by rosenzweig, star of redemption, p. 195, between the epical nature of visual arts and the

ime? pp. 22 29. 197. sugarman, rancor against time, pp. 97 120. 198. for extensive discussion of this terminological distinction, see heinz, zeitlichkeit und temporalit t. 199. heidegger, basic problems, p. 228. for an analysis of this aspect of heidegger s thought, see sheehan, heidegger, pp. 17 31; rapaport, time s cinders, pp. 218 233; rosemann, heidegger s transcendental history, pp. 501 523, esp. 516; sandbothe, temporalization, pp. 83 110; ricoeur, memory, pp. 343 411. for a challenge to the notion that heidegger offers a genuine theory of time, see harman, tool-being, pp. 60 67. 200. gallagher, inordinance of time, pp. 118 119. notes to pages 28 31 191 201. vallega, heidegger, pp. 4 and 14. 202. ibid, p. 9. on the influence of heidegger s spatial metaphors on derrida, see wigley, ar

be considered a poetic meditation on anaximander who identified the principle or essence of all things as the indefinite (apeiron, which is further characterized by the dialectical play of generation and destruction, the rendering of justice and reparation from one being to the other from their mutual injustice. see serres, anaximander, pp. 135 143; dastur, heidegger on anaximander, pp. 179 190, esp. 185 188. 215. needless to say, many scholars have addressed the heideggerian notion of the fourfold. see, in particular, levin, philosopher s gaze, pp. 116 169. 216. heidegger, contributions, pp. 259 260. 217. ibid, pp. 259, 260, 264 (emphasis in original. 218. ibid, p. 265. 219. koyr, la philosophie, pp. 279 301, 320 327; caputo, mystical element, p. 98; walsh, mysticism, pp. 30 32; helting

pp. 75 76. see also the brief comment in idem, divine suffering, p. 151 n. 87. for a sustained discussion of the influence of schelling s positive philosophy on rosenzweig, see freund, franz rosenzweig s philosophy of existence, pp. 17 45. see also rubinstein, an episode, pp. 19 25, 72 73. on kabbalah and new thinking, see the extended discussion in goodman-thau, aufstand der wassen, pp. 118 157, esp. 123 131 and 145 146, where the theme of time is discussed. 234. see the brief comments on this work by scholem, kabbalah, pp. 200, 416 419, and the more detailed treatment in coudert, impact of the kabbalah, pp. 100 136, esp. 118 119. for a similar argument regarding this anthology serving as the source for hegel s knowledge of kabbalah, see magee, hegel, p. 167. 235. schulze, friedrich chris

r, time, death, and the feminine, pp. 140 169. 345. levinas, basic philosophical writings, p. 75. 346. on this aspect of temporality in the thought of levinas, see derrida, at this very moment, pp. 11 48. see also bouretz, t moins du futur, pp. 933 950. 347. levinas, otherwise than being, pp. 24 25 (emphasis in original. 348. my thinking reflects the analysis of lacapra, temporality, pp. 118 147, esp. 137. 349. levinas, face to face with levinas, p. 21 (emphasis in original. 350. the status of the feminine in the thought of levinas has been the subject of several critical studies; for the theme of this study, see most importantly chanter, time, death, and the feminine, and kayser, emmanuel levinas, pp. 131 187, esp. 134 148. for a representative sampling of other relevant essays and monogr

e of irigaray s critique, the nexus that she herself a rms between femininity, the becoming of the body, and the disruption of temporality does share some important features with levinas. see irigaray, le temps de la diff rence; ziarek, toward a radical, pp. 60 75. 351. levinas, time and the other, pp. 86 87. 352. levinas, otherwise than being, pp. 37 38. 353. levinas, wholly otherwise, pp. 3 10, esp. 6 7. 354. levinas, otherwise than being, p. 7; idem, basic philosophical writings, pp. 112 114; and see analysis in katz, levinas, judaism, and the feminine, pp. 12 17. 355. crignon, figuration, pp. 100 125. 356. marion, in excess, p. 115. for an analysis of the invisibility of time and the phenomenology of the inapparent (unscheinbar, drawn mostly from the writings of heidegger and merleau-p

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