Michael Wynn's Occult Reference Library
*EVIL SPIRIT

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ith. ahnu gen. akmens /cam /lam. 182 thunar. current among the people, in which you can exchange ilamer for duvcl, but which, one and all, can only be traced back to the god that strikes with the hanuner. in tlie same way' dat is en ha7ner, en hamerskcn kerl' a rascally impudent cheats de hamcr kennt se all! the devil may know them all, schiitze 2, 96. hemmerlein, meister hdmmerkin, signified the evil spirit. consider also the curses which couple the two names; donner und teujd! both of which stood for the ancient god. by gammel tlwr, old thor, the common people in denmark mean the devil; in sweden they long protested by thore gud. the lithuanians worshipped an enormous hammer, seb. frankes weltbuch 55 (see suppl. it must have been at an earlier stage that certain attributes and titles of

ABRAMELIN1

t, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps

ght are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usually of the good (d) that consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will

of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evoc

eration than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different:

ire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend the sacred mystery by which i entered into the knowledge of the holy angels, enjoying their sight and their sacred conversation, from whom7 at length i received afterwards the foundation of the veritable magic, and how to command and dominate the evil spirits. so that by way of conclusion unto this chapter i cannot say that i have otherwise received the true instruction save from abramelim8 and the true and incorruptible magic save from the holy angels of god. of abramelin the mage 5 the third chapter. have already said in the preceding chapter that shortly after the death of my father, i attached myself unto the research of the true wisdo

nce, who was indeed a good man, but entirely ignorant of the true mystery and of the veritable magic. he only devoted himself to certain superstitious secrets which he had collected from various infidels, and which were full of the nonsense and foolishness of pagans and idolaters; to such an extent that the good angels and holy spirits judged him unworthy of their visits and conversation; and the evil spirits mocked him to a ridiculous extent. at times, indeed, they spake to him voluntarily and by caprice, and obeyed him in matters vile, profane, and of no account, in order the better to entrap, deceive and hinder him from searching further for the true and certain foundation of this great science. at argentine i found a christian called james, who was reputed as a learned and very skilful

ramelin the mage 19 abramelin; and he gave me the fundamental means by which i could have an infinitude of others in my operations according to my pleasure, assuring me that he would instruct me fully thereon (these symbols are all like those of the third book) he gave me further very useful advice and admonition, such as an angel could give; how i should govern myself the following days with the evil spirits so as to constrain them to obey me; the which i duly followed out fulfilling always from point to point his instructions very faithfully, and by the grace of god i constrained them to obey me and to appear in the place destined for this operation; and they obligated themselves to obey me, and to be subject unto me. and since then even until now, without offending god and the holy ange

ABRAMELIN2

superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this

ingplace, i will show unto ye what shall be necessary herein.40 ye shall choose an apartment which hath a window, joined unto the which shall be an uncovered terrace (or balcony, and a lodge (or small room or hut) covered with a roof, but so that there may be on every side windows whence you may be able to see in every direction, and whence you may enter into the oratory. in the which place41 the evil spirits shall be able to appear, since they cannot appear within the oratory itself in the which place, beside the oratory towards the quarter of the north, you shall have a rooted or covered lodge, in the which and from whence one may be able to see the oratory. i myself also had two large windows made in my oratory, and at the time of the convocation of the spirits, i used to open them and

the mystery of thy grace, and the treasures of thy divine wisdom. sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. amen. amen. this is the prayer which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from yo

vening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal and perfumes in the censer, you are to relight the lamp if it be (by that time) extinguished; and wearing the same robe of mourning as of the day before, prostrate with your face towards the ground, you

ife, will instruct you and give unto you the manner in which you shall be able to appease him by a pure, devout, and regulated life, and by honest and meritorious actions, and such things as god shall ordain unto you. after this he will show unto you the true wisdom and holy magic, and also wherein you have erred in your operation, and how thenceforward you should proceed in order to overcome the evil spirits, and finally arrive at your desired ends. he will promise never to abandon you, but to defend and assist you during the whole period of your life; on condition that you shall obey his commands, and that you shall not voluntarily offend your creator. in one word, you shall be received by him with such affection that this description which i here give unto you shall appear a mere nothin

and consigned you unto a master so great that he will never let you err. observe that on the third day you should remain in familiar conversation63 with your guardian angel. you should quit the oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the holy angel distinct and ample information regarding the evil spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters. now, the sun being set, you shall perform the evening orison with the ordinary perfume, giving thanks unto god in particular for the very great grace that he hath granted unto you in that day, there also supplicating him to be propitious unto you and to aid you during your wh

summoning the chief spirits and princes. but your angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart. and as well in this as in the orison, we should never proceed and act by the mouth only or by written conjurations alone; but with a free heart and intrepid courage; because it is certain that there is more difficulty in convoking the evil spirits68 than the good, which latter usually appear more readily when they are first called if it be by persons of good intent; while the evil spirits flee as much as possible all occasion of submitting themselves to man. this is wherefore be who wisheth to constrain them should be upon his guard, and follow out faithfully from point to point the instructions which his guardian angel will ha

your words.69 this is the reason why he who wisheth properly to convoke and conjure the spirits, should first well consider the following conjuration; and afterward perform it with feeling and freely by heart; and not by writing, because in using that composed by others, the spirits thence judge that we ourselves are ignorant, and render themselves straightway more intractable and stubborn.70 the evil spirits be about you, though invisible, and they keenly examine whether he who conjureth them is courageous or timid, whether he is prudent, and whether he hath a true faith in god who can perform all things with ease. we can constrain them (the spirits, and force them to appear; but a few words ill pronounced by an ill-intentioned person only produce an effect against the person himself who

derived. the name is also sometimes written urieus, from latin, urios, a title given to jupiter as presiding over the wind. urieus is also derivable from the greek adj. eurus, eureia, euru, meaning vast or extensive. by the rabbins he is also called smal, samael, which is derived from the hebrew root sml, which means a figure, image, or idol. it is a name given in the qabalah to one of the chief evil spirits. paimon: is also frequently written paymon, and sometimes paimonia. probably from hebrew, pomn= a tinkling sound or small bell. this is again derived from the hebrew root pom= to agitate, impel, or strike forward. the word pomn is employed in exodus 28, 34; 28, 33; and 39, 25. paimon is also called by the rabbins by the title of ozazl, azazel, which is a name used in leviticus with re

destroy the same. and when they have gone, take the censer and perfume the place, as before said. i do not however write this, so that you may hereby, as well as by the use of certain of the symbols described in the third book, work evil; i have in no way written them down for such an end; but only that you may understand the full perfection of this art, and what we can herewith perform. for the evil spirits be exceeding prompt and exceeding obedient in the working of evil; it is to be wished that they were as much so for the good. however, take heed that you be upon your guard. and remember, that as there is a god to write these aforesaid symbols, there is no particular preparation necessary of pens, of ink, and of paper; nor yet of elections of particular days, nor other things to be ob

and take possession of all kinds of treasures, provided that they be not at all magically guarded) chapter xviii (to heal divers maladies) chapter xxv (to walk upon, and operate under, water) chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) the following (symbols) be manifested in part by the angels and in part by the evil spirits, which is why we must not avail ourselves hereof without the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enlightened upon, all sorts of propositions, and all doubtful sciences) chapter viii (to excite tempests) chapter xii (to know the secrets of any person) chapter xiii (to cause a dead body to revive, and perform all the f

scription of affection and love) chapter xx (to excite every description of hatred and enmity, discords, quarrels, contentions, combats, battles, loss, and damage) chapter xxiv (to discover any theft that hath occurred) chapter xxvi (to open every kind of lock without a key, and without making any noise) chapter xxix (to cause armed men to appear) the following (symbols) be only manifested by the evil spirits, namely: chapter ix (to transform animals into men, and men into animals, etc) chapter xxi (to transform oneself, and take different faces and forms) chapter xxii (this chapter is only for evil, for with the symbols herein we can cast spells, and work every kind of evil; we should not avail ourselves hereof) chapter xxiii (to demolish buildings and strongholds) chapter xxvii (to cause

ABRAMELIN3

e occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as pos

u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i

d is a square of e j squares. ipomano, probably from greek hippomanes an ingredient used in philtres, etc, perhaps put here for chemical drugs in general. the sacred magick 145 the eighth chapter. o excite tempests (i) to cause hail( c) to cause snow( d) to cause rain( e) to cause thunder. notes to chapter viii (a) the symbols of this chapter are manifested partly by the angels and partly by the evil spirits (b) ashtaroth executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) to excite a tempest, give the signal above you, and touch the symbol on the top. to make it cease, touch it underneath (e) no. b is a square of e j squares. canamal= hebrew ciinml, ie, hailstones of great size. c a n a m a l a m a d a m a n a d a d a m a d a

a i s i o r e l a i e r i r a c o r i l o n i r i l e i a l r r o i s i a l a n a i a (2 (5) k a l t e p h a p i e r i p l i l m o r e t e m u m e t e r o m l i l p i e r i p a h p e t l a k b e d a s e k e d a s e k b e d a s e r a m a si (3 (4) c h a d s i r h a d s i r i s d a h c h a d s i of abramelin the mage 148 notes to chapter ix (a) the symbols of this chapter are only manifested by the evil spirits (b) ashtaroth and asmomus together execute the signs and operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) let the being, whether man or animal, see the symbol, and then touch them suddenly with it; when they will appear transformed; but this is only a kind of fascination. when you wish to make it cease, place the symbol upon the hea

emistry. notes to chapter xi (a) the symbols of this chapter are manifested only by the angels, or by the guardian angel (b) magoth alone executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) many ancient books of magic, etc, have been lost or destroyed, in some cases by the wish of the good spirits, in others by the machinations of the evil spirits. by these symbols you can have many supposed extinct works brought to you, abraham states; but adds that he could never copy them, because the writing disappeared as fast as he wrote it; notwithstanding this he was permitted to read some of them. c o l i o d a c l a c a i c a r (1 (2) s e a r a h e l l o p a a l a t i m r o t a r a a p i r a c h a m a c s (3) k e h a h e k e h a h e k

he secrets of love( g) to know what riches a person possesseth( h) to know the secret of all arts (2) s i m b a s i i m b a s i a r c a r a (1) m e g i l l a e g i l l a m m a a b h a d a a b h a d (3 (4) m i l c h a m a h i l c h a m a h d i r a c h i e l i m i the sacred magick 155 notes to chapter xii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) asmodeus alone executes the operations of this chapter (c) the familiar spirits can to an extent execute the operations of this chapter (d) touch the symbol and name aloud the person whose secret you desire to know and the spirit will whisper the answer into your ear (e) no. b consists of b e squares from a square of e j squares. megilla, from hebrew mglh= to reveal or disclose. n

ctions which a living person would do, and this during a space of seven years, by means of the spirits( b) from the rising of the sun until mid-day( c) from mid-day until the setting of the sun( d) from the setting of the sun until mid-night( e) from mid-night until the rising of the sun. notes to chapter xiii (a) the symbols of this chapter are manifested in part by the angels and in part by the evil spirits (b) oriens, paymon, ariton, and amaymon, execute by means of their servitors the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter. e z e c h i e l z e o f r a s e e o r i a l a i c f i r t a r h h r a t r i f c i a l a i r o e e s a r f o e z l e i h c e z e (1 (2) a m i g d e lo m o r b r i eo i r i d e r do g b d o d b go d r e d i r

for them to bring us bread( c) meat( d) wine of all kinds( e) fish( f) cheese (1) i a i i n a i i n (2) b a s a r a s a r b (3) l e c h e m e c h e m n o h a h e c h e l (4) d a c a d a r a f a c a m a c a f a r a d a c a d (5) l e b h i n a h l e b h i n a a h a the sacred magick 163 notes to chapter xv (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) asmodee and magot together execute the operations of this chapter (c) the familiar spirits cannot well execute the operations of this chapter (d) as for these symbols and all like ones appertaining unto this chapter, when you shall wish to make use of them, you shall put them between two plates, dishes, or jugs, closed together on the outside of a window; and before a quarter of a

cosen perhaps means a golden cup. no. i is a gnomon also of j squares taken from a square of c f squares. otsar means restraint (19) a r i t o n r o c a r o i c l o a t t a o l o r o r a c o r n o t i r a (20) o r i m e l r e m o r e i m o n o n n o n o m i e r o m e r l e i n r o of abramelin the mage 168 no. j is a square of d g squares. belial is the name of one of the four great chiefs of the evil spirits. no. b a is a square of c f squares. orion, the celebrated mythological name of the greek hunter, and of the constellation, is perhaps used here as the name of a spirit. no. b b is a border of b a squares taken from a square of c f squares. kerm a means either a cutting off or else a superinducing. no. b c is a square of b g squares. no. b d is a square of e j squares. bicelon is perh

j squares. bicelon is perhaps from ihlm= diamonds. the root ichl means abiding strength and hardness. no. b e is a border of b c squares from a square of c f squares. segor means respectively to break forth and to shut in, according as the root begins with s or sh. no. b f consists of c a squares from a square of e j. no. b g is a square of e j squares. astarot is one of the i sub-princes of the evil spirits. no. b h consists of b a squares from a square of c f squares. koneh means possessions. no. b i is a gnomon of j squares taken from a square of c f squares. cahil means gathered together. no. b j is a square of d g squares. ariton is one of the i sub-princes of the evil spirits. no. c a is a square of d g squares. orimel is evidently here used as the name of a spirit. oirin is a chald

n may also come from this word. the sacred magick 169 the seventeenth chapter. o fly in the air and travel any whither( b) in a black cloud( c) in a white cloud( d) in the form of an eagle( f)*in the form of a crow (or raven( e) in the form of a vulture( g) in the form of a crane. c notes to chapter xvii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) oriens, paimon, ariton, and amaimon execute the operations hereof by means of their common ministers (1) t a s m a a g e i m s e v e s m i e g a a m s a t (2) a n a n n a n a (3) h o l o p o p o l o l o b o l o l o p o p o l o h (4) o d a c d a r a a r a d c a d o (5) r o l o r o b u f o l u a u l o f u b o r o l o r (6) n a t s a a r o i s t o l o t s i o r a a s t a n of abramel

o l a s (10) d e b a m e r e r a b e r e b a r e r e m a b e d (11) a h h b e a b r (12) i a l d a h a q o r i a l o q i r e d r i i d e a i r d r o h a f e o n (13) b e t u l a h e t u l a h o s a n i t (14) i e d i d a h e d i d a h i l o q a h o q a r c a of abramelin the mage 176 notes to chapter xix (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) probably belzebud performs this operation; as those of the twentieth chapter are submitted to him; and these two chapters are classed together by abraham the jew in his special instructions, the one being the exact reverse of the other (c) the familiar spirits can to an extent perform the operations of this chapter (d) name aloud the person or persons by whom you wish to be loved

ALEISTER CROWLEY ACROSS THE GULF

sk. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

d testament. also, in this particular conjuration, the word for mountain is shadu- shaddai? the old serpent kur is, of course, invoked every day by the christians: kyrie eleison) common sumerian words and phrases in english sumerian english akhkharu vampire alal destroyer alla xul evil god barra! begone! dingir xul evil god edin na zu! go to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim xul evil fiend (ambusher, lier-in-wait) mulla xul evil devil rabishu (same as maskim xul) telal wicked demon (warrior) uggae god of death uruku larvae utuk xul evil spirit zi dingir anna kanpa! spirit, god of the sky, remember! zi dinger kia kanpa! spirit, god of the earth

hah, i. oriental magic new york, 1973 the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 thompson, r.c. reports of the magicians and astrologers of nineveh and babylon london, 1900 semitic magic london, 1904 the devils and evil spirits of babylonia london, 1904 the testimony of the mad arab this is the testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tirednes

images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be he

ey are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit and a kindly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir ki

rike ringeth out and call tiamat from her slumber from her sleep in the caverns of the earth. and none may dare entreat further for to invoke death is to utter the final prayer. ii of the generations of the ancient ones utukk xul the account of the generations of the ancient ones here rendered of the generations of the ancient ones here remembered. cold and rain that erode all things they are the evil spirits in the creation of anu spawned plague gods pazuzu and the beloved sons of eng the offspring of ninnkigal rending in pieces on high bringing destruction below they are children of the underworld loudly roaring on high gibbering loathsomely below they are the bitter venom of the gods. the great storms directed from heaven those are they the owl, messenger of uggi lord of death those the

and who knows the ways of the stars, thou must call upon the queen of mysteries, nindinugga, who wilt surely save thee. and thou must make incantations with her title, which is nindinugga nimshimshargal enlillara. and it is enough merely to shout that name aloud, seven times, and she will come to thine aid. and remember that thou purify thy temple with the branches of cypress and of pine, and no evil spirit which haunteth buildings will cause habitation to be set up therein, and no larvae will breed, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of

ALEISTER CROWLEY LIBER 777

n. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, describes 27 principal spirits and a very large number of subordinates of whom relatively few a

) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (tom. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and belzebud (sic; a total of 316 named spirits a

ction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

cal formulae by one of the heads of our order, intended his hearers to understand that the reign of authority and paternal power had come to an end; that the new master of the world was intellect. the general object of a knock or a knell is to mark a stage in the ceremony. sasaki shigetz tells us in his essay on shinto that the japanese are accustomed to clap their hands four times "to drive away evil spirits. he explains that what really happens is that the sudden and sharp impact of the sound throws the mind into an alert activity which enables it to break loose from the obsession of its previous mood. it is aroused to apply itself aggressively to the ideals which had oppressed it. there is therefore a perfectly rational interpretation of the psychological power of the knock. in a magica

ALEISTER CROWLEY SEPHER SEPHIROTH

ere of the zodiac, referred to chokmah (but see 536) twlzm bearing iniquity nw)#wn 485 daughter of the spring-waters (is. 10:30, gdaughter of gallim h) mylg tb mockeries (job 17:2; cf. 435) mylth 486 a name of god cr) dmy hpkxb hwhy foundations twdwsy broken bread hswrp hcm 488 entrance, gateway, opening xtp ye shall worship wdwb(t 489 repayment, restoration; a weighing out of repayment lwmg ml#m evil spirit h(r xwr 490 the giving (see 1106) ntm fine flour, meal tls the thummim: perfections (see 257) mymt 491 a nurse, wet-nurse (cf. 497) tnm) 493 the name (given in deut. 28:58 without t= 92, q.v) kyhl) hwhy t) 494 helmet of victory (is. 59:17) h(w#yh (bwk an apple xwpt 495 the likeness of man md) twmd gift hntm 496 malkuth: the kingdom twklm leviathan ntywl a small bundle rwrc 497 gemini:

ALEISTER CROWLEY THE QABALAH

e those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first

ALEISTER CROWLEY THE SWORD OF SONG

ur scorned not his art. roll on in time, thou ball! he cried. move down the stream of years, timeless and hideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not. avaunt! he shrieked, false soul of darkness! and the crystal flashed up red, the swarthy red of hate in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole fo

ALEISTER CROWLEY EQ I 5

reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits, which are called "the shells" by the qabalah, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree

of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a hatred shelleyan and thomsonian. what happened? he found by practice that to call forth an evil spirit you must identify yourself with the god that commands him. he then saw no use for the demon, and continued with the god. reason next said" if with the small god, why not with the great god of all" and in the upshot he found himself practising exactly the same method as molinos, st teresa, buddha, father poulain, st paul, meredith starr, a. e. waite, aleister crowley, and the rest- and

ALEISTER CROWLEY EQUINOX EQ I 3 2

ilk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names

l surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord.42 "during seven days shall you perform the ceremonies without failing therein in any way: namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits "on the second morning you shall follow the counsels your holy guardian angel shall have given you, and on the third you shall render thanks "and then shall you first be able to put to the test whether you shall have well employed the period of your six moons, and how well and worthily you shall have laboured in the quest of the wisdom of the lord; since you shall see your guardian an

ALEX SANDERS THE KING OF THE WITCHES

abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged af

open mouth and tipped the penny down the thrpat. heremetnbered how often he had tried to rifle it by sticking a knife.between its teeth and shaking it upside down, besides ,having pennies rattling in her head, mrs peters could'get no peace .athome for the-spirit of paddy banging totuid the house' she .had been .searching for months for a jamaican 'shepherd man' or voodoo priest to rid her of the evil spirits; in despair she had advertised fora witch 'please help me' she cried 'the lord will bless you if you do' lio alex toldhet to take .hold of herself;>hewasconviliced that she had an outsized guiltcomplex.about her lodger,and that a bit of psychology would send her home happy 'you'weregreedy, wanting. thosepcnnieswhen'ydu saw them lying idle round the dead man's head, weren't you' he ask

she had told him. a practising christian, mrs sanders was deeply shocked at her son's paganism and it was some months before she could bring herself to accept it, helped perhaps by her son's obvious happiness in his new marriage and the unquestionedgood he was doing in healing the sick.nevertheless, she asked her church for a palm cross which she put over her dead mother's photograph to ward off evil spirits. alex and maxine went to live in clanricarde gardens near notting hill gate injune 1967, but first they went through a civil marriage ceremony at the kensington and chelsea registrar's office. both had agreed at the time of their witch wedding that they would not let the stigma of illegitimacy fallon their children. no sooner had they moved into their basement flat than they were besi

truments used in the art. it can only be used in a magic circle 'next i present the wand. its use is to call up and control certain angels and genie to whom it would not be meet to use the sword or athame 'next i present the pentacle. this is for the purpose ofcalling up the appropriate spirits 'next i present the censer of incense. this is used to encourage and welcome good spirits and to banish evil spirits 'next i present the scourge. this is a sign of power and domination. it is also used to cause purification and enlightenment for it is written "to learn we must suffer and be purified 'are you willing to suffer to learn' the initiate replies that he is 'next and lastly i present the cords. they are of use to bind the symbols of the art, also they are necessaryin the oath. i now salute

ARADIA GOSPEL OF THE WITCHES

great that they on the whole even excused their worst abuses. for by upholdingauthority in the nobility the church maintained its own.the result of it all was a vast development of rebels, outcasts, and all the discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites obse

BLAVATSKY H P ANTHROPOGENESIS

et doctrine; and we find them in the vedas, the puranas, the mazdean scriptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic sephiroth synthesised by the upper triad, and even the seven planetary spirits of the christian mystics. the ases create the earth, the seas, the sky and the clouds, the whole visible world, from the remains of the slain giant ymir; but they do not create man, but only his form from the ask or ash-tree. it is odin who endows him with life and soul, after lodur ha

elling principle (the manasa, or the incarnated deva, became the glaring flames of the infernal region; and our globe that hell itself. pippala, haoma, the fruit of the tree of knowledge, were denounced as the forbidden fruit, and the "serpent of wisdom" the voice of reason and consciousness, remained identified for ages with the fallen angel, which is the old dragon, the devil (vide part ii "the evil spirit, who, or what) the same for the other high symbols. the svastica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now called by the masons, notwithstanding its direct connection, and even identity with the christian cross, has become dishonoured in the same manner. it is the "devil's sign" we are told by the indian missionaries "does it not shine on the head of t

l living constitution to that first astral model of man. the first creators, then, were the pygmalions of primeval man: they failed to animate the statue- intellectually. this stanza we shall see is very suggestive. it explains the mystery of, and fills the gap between, the informing principle in man- the[[footnote(s* it is not clear why "bhutas" should be rendered by the orientalists as meaning "evil spirits" in the puranas. in the vishnu purana, book i, ch. 5, the sloka simply says "bhutas- fiends, frightful from being monkey-coloured and carnivorous; and the word in india now means ghosts, ethereal or astral phantoms, while in esoteric teaching it means elementary substances, something made of attenuated, noncompound essence, and, specifically, the astral double of any man or animal. in

er a determined purpose to veil the order of creation. man is the arvaksrota coming from the "body of the dawn; and elsewhere, man is again referred to, when the creator of the world, brahma, is shown "creating fierce beings, denominated bhutas and eaters of flesh" or as the text has it "fiends frightful from being monkeycoloured and carnivorous* whereas the rakshasas are generally translated by "evil spirits" and "the enemies of the gods" which identifies them with the asuras. in the ramayana, when hanuman is reconnoitering the enemy in lanka, he finds there rakshasas, some hideous "while some were beautiful to look upon" and, in vishnu purana, there is a direct reference to their becoming the saviours of "humanity" or of brahma. the allegory is very ingenious. great intellect and too muc

173 the sons of kriyasakti. kumaras of the hindu pantheon and puranas, those elder sons of brahma "sanandana and the other sons of vedhas" who, previously created by him "without desire or passion, remained chaste, full of holy wisdom and undesirous of progeny* the power, by which they first created, is just that which has since caused them to be degraded from their high status to the position of evil spirits, of satan and his host, created in their turn by the unclean fancy of exoteric creeds. it was by kriyasakti, that mysterious and divine power latent in the will of every man, and which, if not called to life, quickened and developed by yogi-training, remains dormant in 999,999 men out of a million, and gets atrophied. this power is explained in the "twelve signs of the zodiac* as foll

s in previous kalpas for incalculable aeons- by the highest and the earliest nirvanees. it was the turn of those "gods" to incarnate in the present manvantara; hence their presence on earth, and the ensuing allegories; hence, also, the perversion of the original meaning* the gods who had fallen into generation, whose mission it was to complete divine man, are found represented later on as demons, evil spirits, and fiends, at feud and war with gods, or the irresponsible agents of the one eternal law. but no conception of such creatures as the devils and satan of the christian, jewish, and mahomedan religions was ever intended under those thousand and one aryan allegories (see "the fallen angels" and "the mystic dragons" in part ii[[footnote(s* so, for instance, in the puranas "pulastya" a p

erse 54. calls the sons of rebellion in air, and when they arrive to the east of heavens, then there is war in heaven and in the entire world (v. 49 "book of the dead" xvii. in the scandinavian eddas the "war" of the ases with the hrim-thurses (frost-giants, and of asathor with the jotuns, the serpents and dragons and the "wolf" who comes out of "darkness- is the repetition of the same myth. the "evil spirits* having begun by being simply the emblems of chaos, became euhemerized by the superstition of the rabble, until they have finally won the right of citizenship in the most civilized and learned races of this globe- since its creation as alleged- and became a dogma with christians. as george smith has it "the evil principles (spirits) emblems of chaos (in chaldea and assyria as in egypt

ol of the evil one; nor would the ophites, the learned egyptian gnostics of "the brotherhood of the serpent" have reverenced a living snake in their ceremonies as the emblem of wisdom, the divine sophia (and a type of the all-good, not the all-bad, were that reptile so closely connected with satan. the fact is, that even as a common ophidian it has ever been a dual symbol; and[[footnote(s* these "evil spirits" can by no means be identified with satan or the great dragon. they are the elementals generated or begotten by ignorance- cosmic and human passions- or chaos[[vol. 2, page] 387 who first created woman? as a dragon it had never been anything else than a symbol of the manifested deity in its great wisdom. the draco volans, the flying dragon of the early painters, may be an exaggerated

g separated himself from eve, creates in her "abel" the first natural woman* and sheds the virgin blood. now cain, being shown identical with jehovah, on the authority of the correct reading of verse i (chapter iv, genesis, in the original hebrew text; and the rabbins teaching that "kin (cain, the evil, was the son of eve by samael, the devil who took adam's place; and the talmud adding that "the evil spirit, satan, and samael, the angel of death, are the same-(babba battra, 16a- it becomes easy to see that jehovah (mankind, or "jah-hovah) and satan (therefore the tempting serpent) are one and[[footnote(s* dozens of the most erudite writers have sifted thoroughly the various meanings of the name j'hovah (with, and without the masoretic points, and shown their multifarious bearings. the bes

zohar, iii, 152; franck, 119 "the mysteries of the faith (are) not to be divulged to all. it is requisite to hide in a mystery the wisdom spoken (clem. alex "strom" 12[[vol. 2, page 448] contents- page. esoteric tenets corroborated in every scripture. 449- xvi. adam-adami. 452- xvii. the "holy of holies- its degradation. 459- xviii. on the myth of the "fallen angel" in its various phases. 475 the evil spirit: who and what. 475 the gods of light proceed from the gods of darkness. 483 the many meanings of the "war in heaven. 492- xix. is pleroma satan's lair. 506- xx. prometheus, the titan. 519 his origin in ancient india. 519- xxi. enoichion. 529- xxii. the symbolism of the mystery-names iao and jehovah, with their relation to the cross and circle. 536 cross and circle. 545 the fall of the

coleridge "it is highly worthy of observation that the inspired writings received by christians are distinguishable from all other books pretending to inspiration, from the scriptures of the brahmins, and even from the koran, in their strong and frequent recommendation of truth[[vol. 2, page] 475 nature, a stone-cold mother. xviii. on the myth of the "fallen angel" in its various aspects- a. the evil spirit: who, and what? our present quarrel is exclusively with theology. the church enforces belief in a personal god and a personal devil, while occultism shows the fallacy of such a belief. and though for the pantheists and occultists, as much as for the pessimists, nature is no better than "a comely mother, but stone cold- this is true only so far as regards external physical nature. they

d the upanishads "the mirror of the eternal wisdom" for over sixteen centuries the new masks, forced on the faces of the old gods, have screened them from public curiosity, but they have finally proved a misfit. yet the metaphorical fall, and as metaphorical atonement and crucifixion, led western humanity through roads knee-deep in blood. worse than all, they led it to believe in the dogma of the evil spirit distinct from the spirit of all good, whereas the former lives in all matter and pre-eminently in man. finally it created the god-slandering dogma of hell and eternal perdition; it spread a thick film between the higher intuitions of man and divine verities; and, most pernicious result of all, it made people remain ignorant of the fact that there were no fiends, no dark demons in the u

BLAVATSKY H P COSMOGENESIS

r force) on the staircase in the city of the eight (the two cubes of good and evil, and he has annihilated the evil principles in noun (chaos) the children of rebellion (3) he is the fire and water, i.e, noun the primordial parent, and he created the gods out of his limbs- 14 gods (twice seven) seven dark and seven light gods (the seven spirits of the presence of the christians and the seven dark evil spirits (4) he is the law of existence and being (v. 10, the bennoo (or phoenix, the bird of resurrection in eternity, in whom night follows the day, and day the night- an allusion to the periodical cycles of cosmic resurrection and human re-incarnation; for what can this mean "the wayfarer who crosses millions of years, in the name of one, and the great green (primordial water or chaos) the

ations and opinions given about the devil with the philosophical views of the puranic sages and their christ-like mansuetude. when parasara, whose father was devoured by a rakshasa, was preparing himself to destroy (magically) the whole race, his grandsire, vasishta, says a few extremely suggestive words to him. he shows the irate sage, on his own confession, that there is evil and karma, but no "evil spirits "let thy wrath be appeased" he says "the rakshasas are not culpable; thy father's death was the work of karma. anger is the passion of fools; it becometh not a wise man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attain

he tree is known by its fruit. and the fruit of the christian tree being no better than that of the tree of paganism, why should the former command more reverence than the latter. thus, when we are told by the chevalier drach, a converted jew, and the marquis de mirville, a roman catholic fanatic of the french aristocracy, that in hebrew lightning is a synonym of fury, and is always handled by an evil spirit; that jupiter fulgur or fulgurans is also called by the christians oelicius, and denounced as the soul of lightning, its daemon; we have either to apply the same explanation and definitions to the "lord god of israel" under the same circumstances, or renounce our right of abusing the gods and creeds of other nations. the foregoing statements emanating as they do from two ardent and lea

BOOK OF ENOCH

seed in them, and so that children might be born by them, so that deeds might be done on the earth. 15.6] but you, formerly, were spiritual, living an eternal, immortal life, for all the generations of the world. 15.7] for this reason i did not arrange wives for you; because the dwelling of the spiritual ones is in heaven. 15.8] and now, the giants who were born from body and flesh will be called evil spirits on the earth, and on the earth will be their dwelling. 15.9] and evil spirits came out from their flesh, because from above they were created, from the holy watchers was their origin and first foundation. evil spirits they will be on earth and spirits of the evil ones they will be called. 15.10] and the dwelling of the spirits of heaven is heaven, but the dwelling of the spirits of th

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

gs. names are important. it used to be that, to know someone's name was to have a power over them for if signifying the end of a sentence lesson three: tools, clothing and names/ 39 you knew the name of your enemy you could conjure with it. in borneo, the dyaks believe very strongly in the power of a name. a mother, there, will never call her child home, after dark, using his real name in case an evil spirit should learn the name and call the child itself. the mother will only call the child by a "nickname. your witch name need not be kept a solemn secret but at least respect it. use it only with other witches or, at least, only with those close to you. of course you may be quite happy with your regular, given name. if you want to use that as your witch name also, that is fine. however, ch

ample) can be considered "valid, then so can yours. circles a roman ambassador in a foreign country would draw a circle around himself with his staff, to show he should be safe from attack; the babylonians drew a circle of flour on the floor round the bed of a sick man, to keep demons away; german jews, in the middle ages, would draw a circle round the bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle depend entirely on who is drawing it and for what purpose. in ceremonial magick, where the magician is conjuring entities, the exactness of

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

b was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner in virginia, mary livermore, described a black preacher she had known who was "a man of many gifts" according to livermore "uncle" aaron, a minister and exhorter, was popular as a "conjurer who could\ 15\ raise evil spirits, and a god-man who wore a charm, and could become invisible at any moment" another slave, known only as elihu, was recognized by witnesses as "an old and creditable member of the church" who was "as punctilious as a pharisee" in his own religious observances, according to one nineteenth-century writer. elihu, however, also placed great faith in charms, conjure, witches, spells, and hi

obinson, who proudly described himself as a "member of the church" with a "seat in [methodist] conference" but robinson had been born, he said, with a caul and could see spirits, one that "prowled around" and another that inhabited his body. he felt no disparity between his religious beliefs and his spiritualistic ideas, because, as he put it "my spirits are good spirits, and have\ 27\ power over evil spirits, and unless my mind is evil [they] can keep me from harm" robinson believed that his personal protection derived from his faith in his supernatural allies.[31] after slavery had ended, parallel streams of conjure and christianity developed in every part of the united states where african american freedpersons settled, occasionally entwining and merging within the lives of practitioner

ed people's sensitivity to potentially treacherous persons. katie sutton, a former slave living in indiana, took her suspicions of supernatural harming to an extreme "there are folks right here in this town that have the power to bewitch you" she claimed. refusing to lend her personal goods to neighbors, sutton explained that some individuals were able to "hax (hex) others through borrowed items "evil spirits creeps around" she warned "and evil people's always able to hax you" like others she swept her tracks obsessively to cover her footprints, avoided having photographs taken, and pursued numerous countermeasures to divert the effects of supernatural harming. similarly, the remarks of a former slave in augusta, georgia, who, having been conjured by persons who were known to her, epitomiz

of god's judgment, or evidence of a demonic\ 113\ spiritual assault upon the body. immoral behaviors such as fault-finding, jealousy, and criticism were conceived as forms of sin and deemed responsible for bodily afflictions as well. black magic page 70 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 pentecostalists understood healing as an exorcism of evil spirits. in some cases, the healer would speak directly to an offensive entity, rebuking and commanding the presence to withdraw from the body of the afflicted. similarly, in the conjure healing tradition, practitioners placed liability on spiritual powers that had operated through the actions of malign practitioners and spiteful persons. affliction originated in relationships. furthermore, l

statements of eugene genovese and donald mathews, which typify this perspective. genovese argues that conjure and other african american folk religious beliefs "represented a tactical withdrawal into a black world that c offered no direct threat to the [slave] regime; mathews says "black folk religion c could not assail slavery, since it explained away many of the problems of life as the work of evil spirits or a prankish devil (genovese, roll, jordan, roll: the world the slaves made [new york: vintage books, 1976, p. 222; mathews, religion in the old south [chicago: university of chicago press, 1977, p. 213. far from being accommodative, supernatural traditions could support or encourage the enslaved to fight, rebel, escape, or commit destructive acts of sabotage. within some african ame

COLLIER IRENE CHINESE MYTHOLOGY

perfect condition, every three thousand years, gods must eat the peach of long life and drink the elixir of immortality from the garden of the western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her enchanted garden grow the coveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including t

t she could not interfere with his decisions and actions. tripitaka joined up with monkey, the dragon (in the form of a white horse, the pig, and the sandy-haired monster. all five set off for eighty-one adventures to fetch the holy scriptures from india. time and again, they met dangerous ogres, monsters, and fairies who lay in wait. because tripitaka was a young buddhist monk with a pure heart, evil spirits tried to corrupt him. monsters wanted to eat his flesh. monkey used all his magical powers flying, transformation, making himself invisible, acrobatics, and his embroidery needle cudgel to defend the monk. he fought skeleton demons, giant spiders, and evil fairies in the shape of foxes. monkey was boiled in oil, his head was chopped off (whereupon he simply grew a new one, and his sto

COVENANT OF SAMYAZA

nifest. even your final judgement after this deluge is witness to your inability to keep quenched the spark within man, and the spirits of nephilim and gibborim and watchers shall return to inspire man lest he again become as the beasts of the field "our sons gibborim shall incarnate in the bodies of man, of those who are mighty and wise, to inspire and counsel them. they shall come to be called 'evil spirits' and 'demons' by the ignorant and fearful, but the wise they shall be known as 'daimons, for these shall be the guardian geniuses of the great of earth, who shall inspire the best among man to great heights, to beautiful works of art, and to further discoveries of earth and kosmos. the gift of civilization shall not be obliterated "man shall turn from you again and again, as our spiri

DAVID ICKE CHILDREN OF THE MATRIX

e gods or the righteous ones. there is again a common theme of the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in the form of a serpent tempted them to take the fruit of a forbidden tree. there is also the banyan tree under which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in which grew the golden apples of i

of the maiden columbine-the-dove. columba, columbine, and the symbol of the dove are all other names and symbols for el, the serpent or dragon queen of the edda. the more i research, the more the 154 children of the matrix world that exists under our feet becomes increasingly significant. the underground "hell" is supposed to be the place of judgement and eternal punishment where the "devil" and evil spirits dwell beneath the earth. the longer we go on, the more you will see how relevant this is to the races and bloodlines that manipulate this world. el is the hebrew name for "god" and she was also known as heidi and ida. the elohim, the gods of the old testament, were the race of el, a dragon queen. the greeks knew el as artemis, the cruel mother-goddess who demanded human sacrifice. art

DAVID ICKE THE BIGGEST SECRET

not. but many of them are. there is also a common theme of a sacred placebeing guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this gar

em away. they are dark, piercing and cold. the reptile full-bloods are notattached to their bodies like humans. they are knowingly using them as space suits tooperate in this world, and when one wears out they simply occupy another. it is fromthis process of possession by the reptilians and other low vibrational entities that wehave the ancient tales, indeed modern ones too, of demons, devils and evil spirits takingover a human mind and body. it is the reptilians and other consciousness of the lowerfourth dimension, the cesspit vibration as i call it, which are summoned during satanic,black magic rituals and it is during these rituals that many unsuspecting puppets areplugged in to the reptilian consciousness and taken over. so it was in babylon and soit is today. as i revealed in i am me

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

f nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to heaven. better business bureau, notice the torch? the individuals who are in control of this world are not who they might seem. they are evil spirits set out to enslave other spiritual beings. us! christ was trying to teach us the truth about spirituality but they had him killed for trying. i do respect all those who died defending our 'freedom, but it is time to wake up and realize who the real enemy is! the american flag is a symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it wit

DAVIDSON DAN SHAPE POWER

he i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw the eye to the center of the mandala. the mandala is said to ward off evil spirits and harmful negative forces. the tibetan yogis and buddhists have an infinitude of mandalas which are claimed to be foci of various gods and spirutal qualities. additionally, mandalas are also used in meditation to draw in higher spiritual energies and to attune the practitioner to these spiritual forces. mandalas are designed to tune up a person's energy centers (i.e, the chakras) as

DEMONIC BIBLE

wn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god

DIABOLUS

dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here

as joined to spot, like the most hideous, noxious creature (kharafstar, most filthy and most stinking. az comes forth to this youth and tells him that she is his bad actions, that she is made strong in vile and evil belief, that she grows more unholy through him. this demoness mentions that she is settled in the northern region of the demons, she is settled more north through him. the form of the evil spirit was a log-like lizard's (vazak) body, and he appeared a young man of fifteen years to jeh, and that brought the thoughts of jeh to him. afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. he stood upon one-third of the inside of the sky, and he sprang, like a snake, out of

ve been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy dark

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

o the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives

ntity from the higher planes into your field of awareness. exarp: pronounced "ehx-ahr-pay" it is the enochian (q.v) name for the spirit of air. exorcise: from the old french from the latin from the greek "ex" meaning "out" and "horkizein" meaning "to make one swear" from "horkos" meaning "an oath" to drive out. exorcism rituals remove (drive out) unwanted entities and influences (such as supposed evil spirits) out of an individual animal or person by ritual charms (q.v) or enchantments (q.v. to free one from such a spirit. one classification of abjuration (q.v. exorcism: to exorcise (q.v. a verbal formula or ritual used in exorcising. experimental method: the measure of truth used in science. a hypothesis is arrived at through observation and research, then tested further by further observ

ries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the outer expression or posture and mindset of a god or entity. the magician takes on the characteristics and powers of a god/entity by invoking (q.v) the god/entity through ritual. this was known in the hermetic order of the golden dawn [g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who com

DONALDTYSON CORONZON

recations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all the acquisitions of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. evil spirits have proceeded from their bodies, because they are born from men and from the holy watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. and the spirit

DONALDTYSON POSSESS

n such full blown cases of possession, the consciousness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. you may know individuals who have been under the complete domination of a spirit for years, and have no trace of their true human personality remaining. if the possessing spirit is clever, you will not be able to prove that possession has occurred. the spirit will

-destructive. exorcising a spirit must be done magically, by calling upon a higher authority to which the spirit is subject, and by erecting wards and boundaries that the spirit cannot cross. one approach is to bind the spirit into an inanimate object, and then to discard the object in some remote place where it will not be disturbed. this was the technique used by king solomon, when he bound the evil spirits, or genii, into a brass bottle and cast the bottle into the sea (or by another account, into a deep lake. if this approach is used, be sure to put the object where no one will discover it by chance. there is a danger that anyone finding such a bound spirit may, without knowing what they are doing, release the spirit, and themselves become possessed by it. return hy home resources demo

DONALDTYSON SIGIL

for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("cir

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tained in the book of the penitence of adam, which supplements and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that the templars were being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of his abbacy of the vaux de cernay. the evil spirit first opposed the progress of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortl

eared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begone, said the abbe. why do you attack me far from my brothers? the devil once more left him, but returned in the shape of a tall man with a long, thin neck. to get rid of him, adam struck him a blow with his fist. the evil spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made

piration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of their sciences. adhab-algal the islamic purgatory, where the wicked are tormented by the dark angels munkir and nekir. adjuration a formula of exorcism by which an evil spirit is commanded, in the name of god, to do or say what the exorcist requires of him. adler, margot (1946) margot adler, author and wiccan priestess, is the granddaughter of renowned psychotherapist alfred adler. she was raised in a nonreligious setting and attended the university of california at berkeley (b.s, 1968) during its era of political radicalism. following her graduation she beg

sendowski. ossendowski (1876.1945) was a polish writer who traveled extensively through central asia in the 1920s (see also shaver mystery; subterranean cities) sources: dickhoff, robert ernest. agharta. mokelumne hill, calif: health research, 1964. ossendowski, ferdinand. beasts, men, and gods. new york: e. p. dutton, 1922. agla a word from the kabala formerly used by rabbis for exorcisms of the evil spirit. it is made up of the initial letters of the hebrew words, athah gabor leolam, adonai, meaning, thou art powerful and eternal, lord. among superstitious christians it was also a favorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& pa

vorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evocation of demons. other plants were then employed to retain the evil spirits as long as the sorcerer required them. agondonter (newsletter) quarterly publication concerned with the twentieth-century channeled gospel urantia, published by the first urantia society of los angeles. last known address: po box 563, los angeles, ca 90053. agpaoa, tony (1939.1982) a filipino spiritualist healer, born in 1939, who claimed to perform surgery with his bare hands without

s believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities that may be read by certain gifted seers. sources: neimark, anne e. with this gift: the story of edgar cayce. new york: william morrow, 1978. puryear, herbert b. the edgar cayce primer. new york: bantam books, 1982. akathaso evil spirits that inhabit trees. akhnim a town of middle thebais, which at one time possessed the reputation of being the habitation of the greatest magicians. the french traveler paul lucas (1664.1737, in his second voyage, speaks of the wonderful serpent of akhnim, which was worshiped by the muslims as an angel, and which the christians believed to be the demon asmodeus. akiba ben joseph (ca. 50

eprint, new york: arno press, 1979. society for psychical research. proceedings vol. 6: 665. al according to eliphas levi, this forms part of the inscription on a pentacle that was a frontispiece to the published grimoire of honorius, an antipope of the thirteenth century. the letters, used to designate a name of god, were reversed on the pentacle, said to be part of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the meaning of li

for some time afterward the spirit haunted her wherever she went, continually rapping on the ground near where she stood and even communicating with the other nuns. the spirit who entered the monastery seemed good and devout, but the good sisters, well versed in the wiles of the devil, had their doubts. the bishop of lyons and the narrator, adrien de montalembert, were called in to deal with the evil spirit. after many prayers and formalities, the spirit of alis was found to be an innocent one, attended by a guardian angel. she answered a number of questions regarding her present state and her desire for christian burial, and confirmed the doctrines of the catholic church, notably that of purgatory. the remains of sister alis were conveyed to consecrated ground, and prayers made for the r

4, california: spiritual community publications, 1979. kittredge, g. l. witchcraft in old and new england. cambridge, ma: harvard university press, 1929. la barre, weston. ghost dance: the origins of religion. garden city, n.y: doubleday, 1971. mather, cotton. wonders of the invisible world. boston, 1693. reprint, anherst, wis: amherst press, n.d. mather, increase. cases of conscience concerning evil spirits. boston, 1693. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. mooney, james. the ghost-dance religion. in annual report of bureau of american ethnology. 14, 2 (1893. needleman, jacob. the new religions. garden city, n.y: doubleday, 1970. rhine, j. b. and associates. parapsychology from duke to frnm

red fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a charm or charms, and the universal amulet of the tibetan buddhist priests is the thunderbolt, supposed to have fallen direct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras 113 and 114 are directed against witchcraft. other powerful charms for amulets include the names and attributes of gods, the names of the suras in the koran, names of prophets, planets, an

f ill news. in ancient times he was worshiped at sepharvaun, a town of the assyrians. he always revealed himself in the figure of a quail. his name, it is said, signified a good king, and some authorities declare that this demon was the moon, as andramelech is the sun. anancithidus the sixteenth-century physician camillus leonardus described this as a necromantic stone, whose virtue is to call up evil spirits and ghosts. ananda ashram founded to promote the teachings of dr. rammurti s. mishra, the ashram presented yoga in a modern context. mishra was born in india in a brahmin family and studied traditional yoga teachings along with his professional vocation as endocrinologist, neurosurgeon, and psychiatrist, practicing in india, canada, and the united states. he is the author of fundament

s. the former term limited its meaning only to the obedient ministers of the will of the almighty, and the influence of evil angels is concentrated only on the devil or satan. these ideas were common to the whole eastern world, and were probably derived by the jewish people from the assyrians. the pharisees charged jesus with casting out devils by beelzebub the prince of the devils. the idea that evil spirits acted in multitudes under one person appears in mark 5:9, where, when he is asked his name, the evil spirit answers: my name is legion for we are many. in the bible two orders are mentioned in scripture, angels and archangels; but the latter only occurs twice, namely, in jude, where michael is called an archangel, and in i thessalonians 4:16, where it is written: the lord shall descen

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spir

service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in

ous metals were believed to be even more jealously guarded by supernatural beings. gnomes, the creatures of the earth element, were the special guardians of subterra- encyclopedia of occultism& parapsychology. 5th ed. mines, haunted 1039 nean treasure, and they were anxious to defend their province. mines containing precious stones were equally well looked after. the indians of peru declared that evil spirits haunted the emerald mines, while a mine in the neighborhood of los esmeraldos was said to be guarded by a frightful dragon. it has also been believed that the poisonous fumes and gases that often destroy the lives of miners were baleful influences radiated by evil spirits. other stories of haunted mines are linked to legends of secret underground temples of occultists (see subterranea

training was voluntary and even perfunctory. but with the mediums it was severe and prolonged. among the civilized burmanese a much more exhaustive apprenticeship was demanded. indeed a thorough and intricate knowledge of some departments of magical and astrological practice was necessary for recognition by the brotherhood, the entire art of which was medico-magical, consisting of the exorcism of evil spirits from human beings and animals. the methods employed were such as usually accompanied exorcism among tribal cultures, that is, dancing, flagellation of the afflicted person, induction of ecstasy, oblation to the fiend in possession, and noise. prophecy and divination prophecy and divination have been quite popular in myanmar, and were in some measure controlled by the use of the deitto

dragon that dwells beneath the central root of ygdrassil, torments and gnaws the dead. here loki is chained to a splintered rock, where the venom of the snake skada falls on him unceasingly, and it was believed that his shuddering was the cause of earthquakes. nastrond is featured in the voluspa, a poem in the icelandic poetic edda. sources: the poetic edda. oxford: clarendon press, 1969. nat an evil spirit (see also myanmar) national astrological association (naa) at various intervals throughout the twentieth century, the growing astrological community has been engaged in the arduous process of organizing. the naa, founded by llewellyn george, was one important step toward a national federation of astrologers. it was organized in hollywood, california, at a convention held july 19.23, 19

e vacancies formed by the various lines and angles of the figure are filled up with the holy names of god, having crosses and triangles described between them. the reason assigned by magicians and others for the institution and use of circles, is, that so much ground being blessed and consecrated by such holy words and ceremonies as they make use of in forming it, hath a secret force to expel all evil spirits from the bounds thereof, and, being sprinkled with pure sanctified water, the ground is purified from all uncleanness; besides, the holy names of god being written over every part of it, its force becomes so powerful that no evil spirit hath ability to break through it, or to get at the magician or his companion, by reason of the antipathy in nature they bear to these sacred names. an

re named nastrond. strand of the dead. nightmare possibly deriving from the old english night and mara, a specter, indicating a terrifying dream. it is said to be caused by a disorder of the digestive functions during sleep, inducing the temporary belief that some animal or demon is sitting on the chest. among primitive people it was thought that the affliction proceeded from the attentions of an evil spirit. johann georg keysler, in his work antiquitates selectae septentrionales et celticae (1720, collected interesting particulars concerning the nightmare. nactmar, he stated, is from mair, an old woman, because the specter which appears to press upon the breast and impede the action of the lungs is generally in that form. the english and dutch words coincide with the german. the french co

man history.in the ancient magic rites and in the pronouncements often used as charms against and for the exorcism of these invading influences. the oldest literary remains from india, greece, and rome are filled with references to possession. while there are passing references to demons and demon obsession or possession in sacred jewish writings.such as the case of saul, who was troubled with an evil spirit from god only to be relieved by the music of david s harp (1 sam. 16:14.16).it is with the christian movement that a major emphasis on spirit possession emerges. jesus regularly healed by casting possessing spirits out of the mentally ill. crucial to later understanding of possessing spirits in the western tradition are incidents such as jesus driving the legion of demons into the swin

gth forced to relieve her with drugs but these were of no avail and becoming more violent and congested she at last began to throw up long iron nails all bent, brass needles stuck into wax, and bound up with hair and a part of her breakfast.a mass so large that a man would have had difficulty in swallowing it all. i was afraid, after seeing several of these vomitings, that she was possessed by an evil spirit, who deluded those present while he removed these things and afterwards we heard predictions and other things given which were entirely beyond human comprehension. meiner clath, a nobleman living in the castle of boutenbrouch in the duchy of juliers, had a valet named william who for fourteen years had the torments of a possession by the devil, and when, at the instigation of the devil

ly active in the neighborhood of one person, generally a child, a young woman, an epileptic, or a hysterical subject. according to the theory advanced by spiritualists, the center of the disturbances is a natural medium, through whom the spirits desire to communicate with the world of living beings. in earlier times, such a person might be regarded as a witch, the victim of a sorcerer, or even an evil spirit. some believe the poltergeist developed out of witchcraft and is a direct forerunner of modern spiritualism, possibly a link between the two. amongst the earliest poltergeist cases recorded were those of the drummer of tedworth (1661) and the epworth phenomena (1716. supposedly the case of the drummer of tedworth began in 1661. a vagrant drummer was taken before a justice of the peace

x s bed, night after night; an invisible hand wrote in the plaster: esther cox, you are mine to kill. cold water on the kitchen table bubbled and hissed like boiling water, yet its temperature remained unaffected; and a voice announced the house would be set on fire and for many days lighted matches were seen falling from the ceiling on the bed. the spirit communicated by raps, and said he was an evil spirit bent on mischief and would torment esther until she died. things became so bad that esther left. in the house of a friend, mr. white, for a month everything was quiet. one day, while esther was scrubbing the hall floor, the brush suddenly disappeared from under her hand. a few moments later, it fell from the ceiling. the spirit was heard to walk about the house, banged the doors, attem

is known. in his book melanesians and polynesians (1910) the reverend dr. george brown, pioneer missionary and explorer, gives an interesting account of the magic systems of these people, in which he incorporated several informative letters from brother missionaries. for example, the rev. w. e. bromilow gives the following account of the magic system at dobu, in southeastern new guinea: werabana (evil spirits) are those which inhabit dark places, and wander in the night, and gave witches their power to smite all round. barau is the wizardry of men, who look with angry eyes out of dark places, and throw small stones, first spitting on them, at men, women, and even children, thus causing death. a tree falls, it is a witch who caused it to do so, though the tree may be quite rotten, or a gust

FAUST

stirred, and should a promise have a hold on me? yet to our hearts we ve taken this conceit. who gladly would its hold undo? blest he whose bosom is with breachless faith replete, no sacrifice will that man ever rue. but any stamped and written parchment sheet is like a ghost that all men shrink to view. the spoken word dies forthwith in the quill; leather and wax remain our masters still. what, evil spirit, do you want of me? brass, marble, parchment, paper? name it then! am i to write with graver, chisel, pen? i offer you your choice quite free. mephistopheles how can you talk so heatedly, exaggerate in such a way? just any little sheet will do, it s all the same. with one wee drop of blood you sign your name. faust if this will satisfy you, then i say: let us agree and put the farce to

d are yours alone! yet all with which i gaily revel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i am a proper man and dash away as if the legs i had were twentyfour! quick, then! let all reflection be, and straight into the world with me! a chap who speculates- let this be saidis very like a beast on moorland dry, that by some evil spirit round and round is led, while fair, green pastures round about him lie. faust but how shall we begin? mephistopheles we ll just get out, so come! bah! what a place of martyrdom! what kind of life is this you lead? boring the youngsters and yourself indeed! leave that to master paunch, your neighbour! why plague yourself by threshing straws? the best that you can know with all your labo

ered body limp, you shameless woman, coupling pimp! then i indeed might hope to win forgiveness plenty for each sin. gretchen my brother! oh, what agony! valentine i tell you, let the weeping be! when you from honour went apart, you stabbed me to the very heart. now through the slumber of the grave i go to god, a soldier brave. dies. cathedral mass, organ, and singing. gretchen among many people, evil spirit behind gretchen. evil spirit how different, gretchen, it was with thee, when thou, still full of innocence, here to the altar cam st, out of the well-worn, little book didst prattle prayers, half childhood s play, half god in thy heart! gretchen! where are thy thoughts? within thy heart what foul misdeed? is it for thy mother s soul thou prayest, who through thee to long, long torment

prayest, who through thee to long, long torment fell asleep? upon thy door-sill, whose the blood -beneath thy heart already is there not stirring swelling life that tortureth itself and thee with its foreboding presence? gretchen woe! woe! would i were free of thoughts that go within me hither and thither against my will! choir. dies irae, dies illa solvet saeclum in favilla. sound of the organ. evil spirit wrath grips thee! the last trumpet sounds! the graves are trembling! and thy heart, from rest in ashes to flaming torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit

om rest in ashes to flaming torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit. gretchen i m stifling here! the walls and pillars imprison me! the vaulted arches crush me- air! evil spirit hide thyself! sin and shame remain not hidden. air? light? woe s thee! choir. quid sum miser tunc dicturus? quem patronum rogaturus, cum vix justus sit securus? evil spirit the faces of the glorified will turn away from thee; to thee their hands to offer will the pure shudder. woe! choir. quid sum miser tunc dicturus? gretchen neighbour! your smelling-salts! she falls in a swoon. walpu

pon the earth and now imprisoned! that lovely, ill-starred creature locked up in a prison as a criminal, to suffer horrible tortures. to that has it come! to that- treacherous, contemptible spirit, and that you have concealed from me- stay, then, stay! roll your devilish eyes ragingly in your head! stay and defy me with your intolerable presence! imprisoned! in irreparable misery! delivered up to evil spirits and to condemning, feelingless mankind! and me, meanwhile, you cradle in insipid diversions, hide from me her increasing wretchedness, and let her, helpless, go to ruin! mephistopheles she s not the first one. faust dog! detestable monster! turn him, thou spirit infinite, turn the worm back into his dog s-form, as at night it often pleased him to trot along before me, to roll in a hea

forever. he has not yet forgot- the day that you were crowned, a solemn time- you had the sorcerer unbound. and from your crown, where christian honour hung suspended, the ray of pardon first on that damned head descended. but smite your breast, and straightway from your wicked gain give back a moderate mite unto the holy fane; that broad and hilly space where your tent stood erected, where by an evil spirits -league you were protected, where to the prince of lies you lent attentive ear, devote the land to holy use in pious fear, with hill and forest dense, as far as they re extending, with heights all clad in green, rich luscious pasture lending, clear lakes alive with fish, uncounted brooks that flow swiftly and serpent-like and plunging as they go, then the broad vale itself with mead a

FRATER TENEBROUS CULTS OF CTHULHU

d supposed by arabs to be the howling of demons (by the numerology of the qabbalah, its number is 129, which represents amongst other things, a place of ravenous creatures, and corresponds with the egyptian word, atem, to annihilate) alhazred had spent ten years alone in the great southern desert of arabia, the roba-el-ehaliyeh or empty space of the ancients, which was rumoured to be inhabited by evil spirits. he had explored the ruins of babylon and the subterranean tombs of memphis, and visited the forbidden city of hem. beneath the remains of a nameless desert town, he discovered the annals of a race older than mankind, which he set down in the azif. in 950 a.d, the book was secretly translated into greek by theodorus philetas of constantinople, under the title of the necronomicon, and

FULLER J F C SECRET WISDOM OF THE QABALAH

rld of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael an

meditated upon this problem, until wisdom revealed to him that the world of action is fashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpo

bited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. these seven infernal halls [or hells] are sub-divided into endless compartments, so as to afford a separate chamber of torture for every species of sin. the prince of this region of darkness is called satan in the bible. he is the same evil spirit, satan, the serpent, who seduced eve. 13 we are also told that: the ten sephiroth of atziluth have scintillated and brought forth the ten sephiroth of briah, and from the energy of these ten of briah sparkled forth the scintillations of the world yetzirah, and through these the ten sephiroth of the world assiah were sealed. 14 secret wisdom of the qabalah page 40 these are the seals of

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

her own peculiar robe, that is, in the power of edem, who is the power below; and in this way the prophecy of hercules remained unfulfilled and his work" as men were still bound by the power of edem, or the devil, in the days of herod the king, baruch was again dispatched by elohim, and coming to nazareth delivered his message to jesus, son of joseph and mary. nass, who, as we have seen, was the evil spirit in edem, wished to entice away jesus also. he was not, however, disposed to listen but remained faithful to baruch. naas, overcome by anger at not being able to seduce him, caused him to be crucified "he, leaving the body of edem on the accursed tree, ascended to the good one; saying to edem 'woman, thou retainest thy son' that is, the natural and the earthly man. but jesus himself com

GILBERT THE MAGICAL MASON

ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.fre

you learn, you will require, and must have not only to gain success in practical magic,butfor bare safety, to control the powers of the unseen world of spirits. but again however learned you may be, still would your knowledge be vain without courage to enable you to use it when performing or attempting any occult work, for then indeed do the powers of evil assail, and then do horrors appal. as to evil spirits, hark even to the christian hymnbook 'christian, dost thou see them- on the holy ground. how the hosts of darkness compass thee around' they do indeed- yet most orthodox christians will turn on you, and deny their existence, though they sing of them. the spirits of the elements are both good and bad. the astral forms of good men will harm you not, but the elementaries, or astral shell

subject under certain conditions to mastery by the magician. hence has arisen the system of practical occult working, which has been the aim of so many students who have sacrificed the ordinary pleasures of the world to the aim of wonder working, and to the hope of attaining intercourse with such superhuman beings for enlight255 enment and knowledge with power. the rosicrucians also refer to the evil spiritual angels who tempt man to sin, as their duty, and those are apt to attack and injure man if he is not protected by his own goodness. ceremonial magic is largely concerned in banishing these evil personalities. simple goodness in thought and action protects130themagical masonagainst such beings in ordinary life; sin and intoxication expose mantotheir attacks, which may cause death or d

e evil personalities. simple goodness in thought and action protects130themagical masonagainst such beings in ordinary life; sin and intoxication expose mantotheir attacks, which may cause death or disease. the rosicrucians also taught that when the occultist, leaving the ordinary duties of life voluntarily, enters the astral world around us in magical processes, then he attracts the influence of evil spirits as well as of good angels, and henceitis necessary to pass through a long and arduous study of occult science before any such experiments are permitted. true adeptship, said the rosicrucians, had learned the safe methods of magical proced255 ure, and true adepts would only teach real students of discretion and virtue. hence, it was alleged that many self255 taught occultists have inju

n experience. cere255 monial magic should be avoided by students, for even if this occult explanation of the risks involved be but visionary, yet experience seems to show that mental and even bodily woes have been observed, by no means rarely, to follow unbalanced attempts to rifle the secrets of nature.[reprinted from s.r.i.a.,transactionsofthe metropolitan college(1902, pp.12-1s.]14.thedevil,andevil spiritsaccordingtothebible and ancient hebrew rabbisin a previous essay upon 'angels, i have narrated the general opinions of the ancient world and modern christians, upon the good spirits whom they affirmed to exist, and to take a part in the affairs of men. as a warning to the curious, there will be an attempt, in this essay, to elucidate the ideas respecting the devil and beings who are of

from the jewish faith its belief in satan as the arch devil of our environment, and it is also assumed that satan works by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, in which are their dwellings, and whence they emerge to persecute wicked men who stray from the paths of duty and beneficence. a general idea, however, existed that the just man who never transgressed the d

rompted by jehovah kept a strict guard.theoldest canonical books of the old testament do not seem to realize any personal great enemy of mankind in active opposition to god, but in the later volumes that idea takes form.thecaptivity of the jews seems to have tainted their faith, and the influence of the persian dualism became then apparent. in the book of job there is a definite attribution to an evil spirit of132themagical masona power to contest with god for influence over man.thenotion is further extended in the prophecies of zechariah.fromthat time satan became not only an adversary of divine powerbutwas acknowledged as the 'tempter. ahrimanes was the name of the persians for the great evil spirit, and he seems to have been a type of physical evil becoming moral evil.thejewish ideal, w

il in acts. at the time of jesus satan was assumed to have gained immense physical powers of evil working among men: the books of the apocrypha clearly show this. in the book of wisdom is found first the worddiabolos-thedevil, and he is there taken to be the being who appeared as the serpent of genesis. in this book satan or the devil is first shown as residing in a hell with legions, subordinate evil spirits.theuncanonical book of enoch, which appears to have been composed aboutthesame period, gives us the earliest narrative of the fall of satan and his evil associates. he is there shown not only as an enemy to man,butas a rebel to god. in the new testament we find the concrete ideal of the devil as the author of all evil. having been cast out from heaven, he can have no further contest w

g, and to consider him rather as a type or symbol of the evil tendencies which arise in the mind, and are displayed in the actions of men.theoccult students of the middle ages recognized devils in general, and also personal chieftains among them, and so do the more modern rosicrucian students.thetheosophists do not give very clear opinions as to the personality of great evil forces,the devil, and evil spirits133but rather postulate the doctrine that men are led astray from the path of good by evil forces which emerge from the dead personalities of wicked men, who, having lost the basis of material human form, yet ever crave for the continuance in lust and the enjoyments of sin, and hence tendtoseek evil living human envelopes in which to perpetuate their love of evil. such is the nature, t

are often used one in exchange for the other; satan is specified when the devil tempts job; and samael is the being who is named as tempting eve in the fall. asmodai, is the rabbinic name of asmodeus. belial, is a name used as synonymous with satan. wicked men were called sons of belial. beelzebub, said to be a synonym of satan. matt. xii. 24. abaddon, said to be a synonym of satan. asmodeus, an evil spirit, is named in tobit. iii. 8. lucifer, is named in isaiah xiv. 12. apollyon, is the greek for abaddon. of female devils, the chief are: lilis or lilith, called the first wife of adam. nahemah or naamah, mother of asmodai, sister of tubal cain. agereth, daughter of machalath. machalath, wife of samael.thekabalistic theosophy teaches that from god emanated the four worlds: atziluth, of ema

ell in its lowest and most gross layers, seven of them, they are the abodes called hells; and in them dwell also the shells of the wicked dead of mankind.thebiblical satan rules in them under his title of samael. with him in power is his female companion asheth zenunim or the woman of whoredom: as one personality they are the beast, chiva, or chi-yoh of meyer, see zohar ii, 255-259,the devil, and evil spirits 135amsterdam, 1805. like all other forms of being samael proceeded from the one infinite source, and must in the end return to light and purity and to the one fount; at which time samael, smal, will lose his poison sm and remain al, an angel of god: hell will disappear, and with them all sin, and there will be one eternal sabbath of peace.ofthe satan it is said that he may tempt man 3

imes. another idea is that she is constantly on the watch to do evil to the new-born babe who is not protected by jewish theological rites: again that she is a vampire always seeking to kill infants, and again that she seeks to kill men also, and no man is safe who sleeps in a house alone, for he may be thus captured as adam was. she is also commonly called the wife of samael and thethedevil, and evil spirits137mother of shedim, and the ensnaress, maziquism. lilith meant a dust-cloud,butwas also translated as an owl, and as a screeching bird of night. naamah, the female demon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent

GILBERT THE SORCERER AND HIS APPRENTICE

verhad solemnly cursed the man who had taken her. i inquired how he had done it, and the details seemed to have been well preserved. itwasonce a month in the dark of the moon that he set up each stone walking round thrice widdershins and crying to thel:>evilto .curse and blast the man's life. he also baptized the stone in the devil's name with water from a certain spring, said to. be the haunt of evil spirits. where he got the ritual from no one knows. i believe there are some spells somewhat similiar in thegrimoire.i asked whether the curses had taken effect 'the man i was told had fallen off a roof and broken his l1eck, and the girl had died with her first child. the curser raarried soon after this,buthe was a miserable man all his life, haunted with gloomy forebodings, and died more or

GOLDEN DAWN RITUALS B

must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt g

GOLDEN DAWN RITUALS ENOCHALL

jupiter on the fire tablet. adoeoet: senior of jupiter on the fire tablet. adohi: kingdom, also see io adohi. 4 adoian: face. adois: demonic name (reversal of sioda) commanding cacodemons of earth of fire. adop: kerubic angel of air angle of fire tablet. adopa: angel ruling dopa and companions. adota: angel, also known as adta. adph: piadph, jaw. adphaht/ adphant: unspeakable. adraman: name of an evil spirit. adre: subservient angel of fire angle of fire tablet, also known as adire. adroch: mount of olives. adrpan: cast down. adta: kerubic angel of air angle of water tablet. advorpt: governor of the third division of the aethyr tex (90. aeo: cacodemon of water angle of water tablet. aer: cacodemon of fire angle of fire tablet. af: nineteen. affa: empty. aflafben/ aphlafben: dee's good ange

dco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air angle of air tablet. arzulgh: name of an evil spirit, counterpart of befafes. as: was. 8 asav: subservient angel of fire angle of water tablet. ascha: god. asgv: subservient angel of air angle of fire tablet. ash: cacodemon of earth angle of air tablet, counterpart of the angel shal. asi: cacodemon of fire angle of fire tablet, counterpart of the angel sisp. asmt: kerubic angel of fire angle of earth tablet. asndood: senior of luna on th

ns/ virgin. paraoan: governor of the second division of the aethyr lin (65. parm: ran/ run. parziba: governor of the second division of the aethyr chr (59. pasb oiad: daughters of the just. pasbs/ pashs: daughter/ daughters/ children. pascomb: governor of the second division of the aethyr lil (2. pasmt: kerubic angel of fire angle of earth tablet. patralx: rock (n (cf. orri. paulacarp: name of an evil spirit. paut: angel, companion of utpa, also see palut. payt: kerubic angel of water angle of air tablet. paz: name of the fourth aethyr. pbra: subservient angel of water angle of fire tablet. 49 pcnx: subservient angel of fire angle of water tablet. pd: thirty-three. pdf: cacodemon of air angle of air tablet. pdi: cacodemon of water angle of air tablet, counterpart of the angel, diri. pdoce:

t division of the aethyr zaa (79. scio: subservient angel of air angle of fire tablet, also known as scmio. scmio: angel, also known as scio. sczn: subservient angel of air angle of air tablet. sdxg: kerubic angel of fire angle of air tablet. sembabam (meaning unknown) semeliel: name of sol pentagram, planetary angel presiding over the sphere of sol. semeroh (meaning unknown) sendenna: name of an evil spirit. ser: mourning/ lamentation (cf. eophan. sgva: subservient angel of air angle of fire tablet. shal: subservient angel of earth angle of air tablet, also known as shial. shial: angel, also known as shal. siaion: temple/ temples. sias: subservient angel of air angle of air tablet, also known as sigas. siasch: esiasch, brother. siatris: scorpion/ scorpions. sibsi: the covenant. 56 sigas:

orks. sobol: west/ whose. sobol/ soboln: west/ whose, also see soba. sobol zar t bliard: whose courses are with comfort. soboln: west/ in the west. sobolzar: whose courses. sobra: in whose. sobra z ol: in whose hands. sochial: governor of the third division of the aethyr lea (48. sola mian: whose long continuance. solpeth: harken/ listen. solpeth bien: harken unto my voice. sondenna: sendenna, an evil spirit. 57 sondn: commanding name of water angle of earth tablet. sonf: reign/ rule. soniznt: senior of mercury on the water tablet. sor: action. soyga: will of god. spmnir: divine name of six letters, ruling fire of earth. spsi: subservient angel of fire angle of fire tablet. srahpm: lsrahpm, senior of water. ssia: subservient angel of air angle of air tablet. ssnv: subservient angel of wate

GOLDEN DAWN RITUALS ZAM22

ivine spirit descend. therefore, with the light of the god head above me and within me do i invoke lapr, the archangel of trapt, to command unto me the \yklm, the divine messengers of the holy one, blessed be he. come, come unto me \yklm and bring forth the angel of cmc, lakym that he may cause his intelligence laykn to 13 make powerful this consecrated telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisma

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

uses' daz wuetiinde her' of the jews who fell upon the saviour; in rol. 204, 16 pharaoh's army whelmed by the sea is* sin wstigez her/ in strieker 73 'daz wiietunde her; reinfr. v. brnswg. 4 'daz wiletende her; mich. beheim 176, 5 speaks of a 'crying and whooping (wufen) as if it were das ivatend her; the poem of henry the lion (massm. denkm. p. 132) says' then came he among daz ivoden her, where evil spirits their dwelling have' geiler v. keisersperg preached on the iviitede or iviitische heer? h. sachs has a whole poem on the wiltende heer, agricola and eiering relate a mansfeld legend. it is worth noticing, that ace^ loccenii antiq. sveog. cap. 3. geijer sv. hiifd. 1, 268^ nilsson's skandinavisk fauna 2, 106^ omeiss 36 seq; his description deserves a place here' and they that so run, ru

enism. it seems a general rule, that a dualism dividing the supreme being into opposites, where it is not [already] based on the earliest profound thought of a system (such as the zendic, never gets established at a later period except by abstract philosophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the indian and greek theologies, nor to the teutonic. before the might of the one all-governing god the kakodeemon's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundame

mpter and traducer, as is plainly shewn in the book of job, and confirmed by the greek term s6a/3o\o9 which the lxx and new t. use alternately with aarav, crarava (arabic shaitan) or sai/xovtov (usually for hebr. shed l^j. after the captivity the jews were more familiar with the idea of dualism, and in n.t. times their whole demonology had largely expanded; beelzebub is spoken of as prince of all evil spirits, whom the 0. t. knows merely as a heathen idol: so that, even as early as that, false gods come to mean demons or devils. it pertains to the history of christianity to explain how there came to be added the notion of lucifer^ a rebel spirit of light who took up arms against god, and with his adherents (in matth. 25, 41 the devil has already 'his angels) was banished into darkness. luk

ewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met with more acceptance: the evil spirits maybe the weaker side and suffer 'defeat, but they go about enlisting wicked men, and seek thereby to replenish their host. compacts are made with the devil, and he aids his confederates even during their eai'thly life. from another side, the conversion of the heathen itself contributed to expand and diversify the prevailing conception of the devil's agency. it has been remarked more

u illu rsesr' of loki, sn. 46, or the epic periphrase in reinh. xxxii. xxxvi to describe the fox and wolf as beasts of devilish nature 'dich hat nilit guotes uz gelan 'twas nothing good= the devil) that left us you, dietr. 8-347; as we still say' i have looked for him like notliing good' der ilhele tiuvel, iw. 467(3. nib. 215, 4. 426,4.1892,4. ms. 1, 59 ^ev iihel vient, gregor 2849. the evil foe, evil spirit, evil one; der ubile geist, fundgr. 102, 34. 105, 2. der hose geist 105, 7. nethl. de hooze vyand' the croolced devils' in kinderm. 1, 422 means the unrighteous, evil ones. a sermon in mhg. has' der iihile human der tivel' griefshaber 277. it is remarkable that in on. we even come upon' hinn illi o&inn/ fornm. sog. 5, 172. 10, 171. the o.fr. poets often put maufez, malfez, maiifes (pi

and unjwidd (p. 267) is worth noting. again, the notion of malice and ill-will carries with it that of fierceness and wrath: so the devil is in as. se wrdd'a/ csedm. 39, 24, in os 'the ivretha' hel. 106, 3. 164, 4; as' se recta (trux, saevus, cfedm. 271, 12, the os. would be 'the ruodho; as 'se grama/ os 'the gramo' hel. 32, 16; also prob. as' se modega' os 'the muodago' conf' muodaga wihti' for evil spirits in hel. 120, 9; and all four of these epithets denote the wrathful, furious^ it should not be overlooked, first, that they are found only in saxon poets, never in ohg. writers; secondly, that they express, especially in the plural, more the idea of demonic spirits than of the devil]?a graman gydena^ bth. 35, 6 (dira numina) are the parcae: gromra (gramra. cod. exou. 49, 5= diabolorum;

4. der swarze, renner 36. satan exit ore torvus colore tcuiquam corvus, s. gallenlied, 11, 3. er was swarz als ein rahe, tund. 51, 17. diabolus in effigie hominis nigerriini, caasar heisterb. 7, 17. der swarze hellewirt, ms. 2, 254. der hellewirt der ist siuarz, parz. 119, 26. der helle- io, walth. 33, 7. der helsce more, fundgr. 1, 25. der hewe-grdve, anegenge 39, 46. as a dark colour hides, the evil spirit gets the name of the hidden, the secret: os. dernea wihti (spiritus latentes, hel. 31, 20. 92, 2. but in our folktales he is also indicated as grayman, graymanikin, conf. graa told, dan.y. 1, 169. 180, which reminds of wuotan and of berhtold; i therefore lay stress on the fact, that as berhta and berhtolt hand empty spindles (pp. 274-9, the mark legend tells exactly the same of the dev

ne; in ravensberg district kramherend (conf. brem. wtb. under krambeer, krambeker, hramherend (from bram, broom, genista, hanax, etc; the m. nethl. harlebaen, harlibaen (huyd. op st. 3, 38. rein. 5184. fergut 1754. 2372. 3763, occurs pretty often, but is unintelligible, and the romance languages afford no light; the only thing like it is the 0. eug. haruhak (ace. to massinger 1, 80 the name of an evil spirit, and barlibreak, barleybreak isj a play in which hell is represented (nares sub v; a mhg 'hoq&ev frimurc' turl. wh. 136^ said to be spelt /emigre in cod. pal, seems to contain mure (putridus, wh. 23, 5, and the on. myrkr, as. myrce (tenebrosus) p. 830; lastly* ein tiuvel der hiez oggewedel, der ie die ersten liige vant' invented lies, ms. 2, 250: wedel is flabellum, and occurs in other

s daemonibus et praestigiis, conf. scitina j^eaw (praestigiorum nios, cod. exon. 362, 4; sccitccum onsabcgau (daemoniis immolare, ps. 105, 27; sceuccgyldum (sculptilibus, ib. 20. 100-1 devil. harmonizes with fledervvisch, whisk; and if ogge be the same as ocke, ecke, uoke (p. 237, the ohg. form would be uokiivedel, flabellum horrendum. several appellations are proper names of men, bestowed on the evil spirit either as euphemisms or in good-natured pity, just as on homesprites (p. 504) and will o' wisps (p. 917. such are the engl, old davy, old nick (nares sub v. nicholas, though here there may also be an allusion to huikar (p. 488; the dan. gammel erik (p. 989; the swiss kueni above may mean kueni (conrad, as the noisy ghost was called kurt, p. 91 on; and is benz (in keisersb. teufel, ober

phrase 'hesaz sie der valant' uolrich 1510 'nu var hin, daz hiute der tievel ih dir kal' holla out of thee, ben. 440' der tiuvel var im in den munt' pop into his mouth, eeinh. 1642. war du dem tievel in die liant' 852' der tiuvel var dir in den hale' into thy skin, morolt 1210' der tufil muez im d^ircli daz herze varn' grundr. 314' tusent tiuvel uz dir hellen' bark, msh. 3, 259 (we still say 'an evil spirit spoke out of him 'ich ween der tiuvel ilz heiden luge' reinh. 309. 520 (see suppl. the words last quoted bring us to his mendacity. the scripture calls him a' father of lies' tievellichen gelogen' lied like 1 vita s. godehardi (d. 1038: in civitate eatisbona quodam tempore sanctus godehardus morabatur, pro negotio forsau sui monasterii; ubi quaedam obsessa a daevwnio ad eum ducebatur

lor this one incident, i hold the hessian tale to be of heathen origin. 1026 devil. stood ready built, the roof was thatched, the walls filled up, only a square or two stood open in the gable. then the cunning wife, dressed in her husband's clothes, crept across the yard to the henhouse, clapt her hands and mimicked the croiv of a coctc, and all the cocks set up a crowing one after the other. the evil spirits scuttled away with a great uproar, leaving but one gablesquare of the new barn empty: one carter had just come up with a large stone drawn by four chestnuts, when the devil caught him up and smashed him, cart and steeds and all, against the barn; his figure was printed on that same stone for a remembrance, and may be seen there now. the barn-gable no human hand has ever been able to c

nto xxi) rides a devil, converted into a horse, from the east to france in one night; later legends make an angel appear to him instead, and shew him a strong horse, ds. no. 439. the angel visits the gentle moringer in like distress (no. 523. but henry the lion and gerhart (caes. heisterb. 8, 59) travel with the devil's aid. the mere fact that angel and devil can change places here, shews that no evil spirit was originally meant; it is no other than wuotan carrying through the clouds his foster-son (p. 146; and so we get at the real meaning of the question, what devil brings you here? a devil carries a belated canon from bayeux to rome iu time for pontifical mass; and by the same magic klinsor and ofterdingen get from hungary to the wartburg. there is no surer test of the mythic element ha

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ure stood completed, all but the roof and spire. perplexed anew at the stipulated terms, olaf wandered over hill and dale; suddenly inside a mountain he heard a child cry, and a giant-woman (jiitteqvinna) hush it with these words: tyst, tyst (hush! 2 to-morrow comes thy father wind- and- weather home, bringing both sun and moon, or saintly olafs self/ overjoyed at this discovery, 3 for to name an evil spirit brings his power to nought, olaf turned home: all was finished, the spire was just fixed on, when olaf cried: vind och veder! du har satt spiran sneder (hast set the spire askew/ instantly the giant, with a fearful crash, fell off the ridge of the church s roof, and burst into a thousand pieces, which were nothing but flintstones. according to different accounts, the jatte was named bl

as prime movers of the whirlwind, the gyrating dancing herodias, and/raw hilde, frau holde (p. 285. in kilian 693 it is a fahrendes weib; in celtic legend it is stirred up by fays, 1 orithyia carried off by boreas (ov. met. 6, 710^ could with perfect justice be named windesbrut by albreclit. 2 two pol. tales in woycicki 1, 81 and 89: when the whirlwind (vikher) sweeps up the loose sand, it is the evil spirit dancing; throw a sharp new knife into the middle of it, and you wound him. a magician plunged such a knife into his threshold, and condemned his man, with whom he was angry, for seven years to ride round the world on the swift stormwind. then the whirlwind lifted the man, who was making haycocks in a meadow, and bore him away into the air. this knifethrowing is also known to germ, supe

mpensating him afterwards by costly presents. this northwind behaves exactly as a rough good-natured giant (see suppl. the raising of the whirlwind was, as we have seen (p. 632, ascribed to divine, semi-divine and diabolic beings. in norway they say of whirlwinds and foul weather( the giant stirs his pots/ faye p. 7. in two weather-spells (append, exorcism v) mermeut and fasolt are called upon as evil spirits and authors of storms. fasolt is the well-known giant of our hero-legend, brother of ecke, who was himself god of tides and waves (p. 239. the two brothers have kindred occupations, being rulers of the dread sea and of the weather. what we gather from the second spell about fasolt seems to me of importance, and another conclu sive proof of the identity of ecke with oegir: as hler and

(v. 1, 9. siebenk. 2, 111. casaub. 215. kramer 1, 339. the indians get up grand horsesacrifices with imposing ceremonies. what is told of the kalmuks appears worthy of notice. among them you see numbers of scaffolds erected, bearing horses hides and heads, the remains of former sacrifices. by the direction of the horse s head to east or west, you can tell if the sacrifice was offered to a good or evil spirit. 2 on the one hand it suggests that sacrificial fixing of horses heads in a particular direction in germany, which under christianity was treated as wicked sorcery; and on the other hand the pira equinis sellis constructa in jornandes, and the o"fj/j,a of the scythian kings in herodotus (see ra. 676, and suppl. 3 of honours paid to oxen i have not so much to tell, though they are

GRIMOIRE OF TURIEL

ssengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or affright me, nor deceiving me in any wise; through the virtue of our lord and saviour jesus christ, in whose name i attend, waiting for and expecting your appearance. fiat, fiat, fiat. amen. interrogations: comest thou in peace, in the name of the father, and of the son, and of thc holy ghost yes. thou art welcome, noble spirit. wh

HAMIL THE ROSICRUCIAN SEER

e consecrated with prayers and dedicated to the serviceofgod. consecrated calls, again invoking the name of christ, were to be given three times to summon whichever spirit guide was required. once the spirit's message had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite all the care taken, even the crowned angel wasnotabove giving hockley the required ceremonial for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received

s going astray.itis attractive; but it is so peculiar that no very bad influence could work by it.thata person should guard against any evil attending that power of course is right; but it is not necessary for them to be always in a state of anxiety concerning it; for the being that gives that power, directs and controls the use of it. when you have done as much as is in your power for preventing evil spirits from taking any hold upon you, you have done sufficient.2i.-isit advisable that i should develop my faculty of being a writing medium? c.a.-itwould be prejudicial to you. in the first place you could not ascertain whether those spirits who guided your hand were really and truly what they profess themselves to be. you might receive communications from them which would so prey upon your

eat error. but at the same time i wish you to exercise that judgment which it has pleased the divine purpose to give you for investigating all matters, that you may be able at the end of a short time to see if your hand is guided by a spirit.itis most advisable that you should use the exorcism that you use in exorcising this mirror, every time you feel an inclination to take your pen.thenature of evil spirits is deceit; and were they to say what they truly are, they would be for the time honest.besides,-bydeclaring themselves as relatives and friends, they claim attention more readily than if they were to make themselves known by a strange name.theknowledge of the evil spirits is almost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spir

spoken to him, let us not fight against god' may i ask what is the distinction between spirits and angels here made? c.a.-thereare many kinds of spirits. angels are spirits;butevery spirit is not an angel. there are planetaryspirits,255atmosphericspirits-wanderingspirits,-andspirits that animate the body.theheavenly host are a band of spirits; but they are also ministering angels. there are many evil spirits in the atmosphere and upon the earth;butthey cannot take the form of an angel of light.theman who has the power of second sight, has also the power of discerning betwixt good and evil spirits.ifknowingly he seeks the evil spirits instead of the good, he deserves the errors they may lead him into.3.-lnmatthew, ch.15,v.18,and ch. 22, v. 37, and in many other places in the old and new te

lly the latter, can communicate with man, before their gradual rise towards happiness. after that, they lose all knowledgeofmen, and therefore have no will or desire to communicate with them. but when a manifestation is desired by good though unde255 veloped spirits towards man, they choose an appearance to the party themselves, and to them alone. by rappings or other noises they are never heard. evil spirits, and evil spirits alone, feel themselves justified in giving man the opportunity for deception and imposture, that will make them in the end gain the wealth of a world, and lose their own soul. in most cases they are wandering spirits. but in some cases they are really the spiritsofthe parties whose name they take. but then they are never happy, and are always evil. no goodspirits,-ei

spiritual communicants are good and truthful. convinced as 1 am thatallresponses given by good spirits, whatever may be their relative development or attainments in spiritual knowledge, tend to the one only to-be-covetedpoint,-thatof truth, i would advise all parties, upon commencing a circle for rapping or writing manifestations, having first resolvednotto enter knowingly into communication with evil spirits, earnestly and mentally to offer up a prayer that they may be preserved from the presence or contact of any evil, wandering, or undeveloped spirits, and that, immediately upon any manifestation taking place, and the name of the communicant being madeknown,-theyshould exorcise it with a strong and fervent will,threetimes, in the words of this ancient though simpleformula-'ifthou, spiri

onses given by him might be printed; and, on the roth october inst, i requested thec.a. to favour me with the means of testing, either by questions or otherwise, whether the spirits who rap to you and others are good orevil,-thatif evil, they might be prevented from leading those persons astray who are actuated solely by a desire to attain truth. i received the followingreply:-c.a.'theways of the evil spirits are so numerous, and their powers so great, that no means can be formed of stopping them by tests or questions.ifone place is shut, they find another opened, perhaps larger and more convenient 'you as a man can do more under my guidance than i can spiritually 'will you write a work to the society, denouncing their spirits as evil..give the passages from your minutes, and quote the ans

life.8.-cannotnew and universal conditions be now devised and158therosicrucianseeryou will observe that i have had in this instance entirely to develop the faculty of crystal seeing in my young seer, who being at the commencement only iust turned thirteen, and the inquiry strange to herself andherfriends, i had to be very cautious not to alarm her fears or her friends' prejudices, and as at first evil spirits kept continually entering our crystal, their ugly faces and forms would have been a sourceofalarm to many other young persons. fortunately on spiritual matters my young seer is not the least nervous, and i havenow-thankstothe c.a.-butlittle to fear on that head. in my haste to get my ms books copied complete, i have omitted in these volumes a great many notes which would tend to eluci

a.-nexttuesday evening. tuesday, 27th december, 1853:i.-isit agreeable for you to give me the further information concerning robert owen, promised last tuesday evening, if you have obtained it from his guardian spirit?e.a.-ihave obtained it. and as he wished to know the name of the spirit you communicatewith,-givehim mine. perhaps by that means he will be able to find out that i am not one of the evil spirits he has been specially guarded against. his guardian spirit makes it known to me that it will not be advisable to write to him for a short time.2.-1will write to him when you advise.e.a.-intwenty days.3.-mayi ask the name of his guardian spirit?e.a.-solomia.theresponses thus obtained are given by the c. a. generally in a large mirror, eighteen inches bytwelve;sometimes in a crystal and

er take place in england, butitwill do so in america. should he survive the 8th june next, he will live to see the time when america prospers under his social system of education.theform of exorcism thus referred to is exceedingly simple. upon preparing to enter into spiritual communication it is advisable to say, either aloud or mentally, but of course fervently,threetimes, this exorcism against evil spirits gener255ally-'in the name of the almighty god, in whom we live, and move, and have our being, i dismiss from this room all evil spirits that may be therein' and if any doubt arises whilst in communication with any spirit as to his identity,-use the following exorcismthreetimes-'ifthou, spirit, who art now in communication with us, art not really and truly the spirit of a. b, i dismiss

pist has writen to the queen that he has been in communication with her deceased father the duke of kent, who states that he is in the 4thcircie,-lsthat so? c.a.-itis-,thelate-,whose spirit is now upon earth, which communicates with him.2.-thespirit stated he was in the 4th circle and was veryhappy-isthat so? c.a.-the--who communicates with robert owen under the disguise of the duke of kent is an evil spirit, and still upon earth.3.-1have not yet seen any of the communications, but mr owen states them to be very interesting, and of beneficial tendency. will my writing to robert owen to test his spirit be of any service to him? c.a.-ina very short time it will be of great use. at present it will not. on november rst, 1853, isaid:-i.-iperceive, by a late publication, that robert owen still b

n receiving from the c.a. a translation of his 'essay upon metaphysical and spiritual philosophy (which i hope to get printed this winter, i couldillspare the time, but consented to receive 'the monk'sms'atraisingthe devil131of the one figure a thousand of all shapes and sizes. i still remained with my hand on the lock; the room became confused and dark for one instant only, then all was light,theevil spirit was gone, and i noticed that every drop of water was gone from the surface of the carpet, and that on the white ground which surrounded the pattern wasasingle red spot. although unnerved whilst the spirit was present, i was not the least so the moment it was gone, and, on stooping to pick up the small pieces of bottle, i observed round the red spot a circle containing words. even then

HEAVEN HELL

definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian dynastic history covers a period of nearly five thousand years, but it must not p. 2 be assumed for one moment that it is at present possible to describe in a connected or complete form all the views and opinions about their other world which were held by the theologians

man. these buildings are the tombs wherein the four chief forms of the sun-god have been buried, the first containing the "form of tem" the second the "form of khepera" the third p. 153 the "form of ra" and the fourth the "form of osiris" the heads which appear at the ends of the tombs are those of the enemies who were slain at the tombs, and were buried in the foundations in order to drive away evil spirits. the texts which refer to these scenes state that the four goddesses join in slaying apep, that the human heads appear as soon as any one comes to the tombs; and that as soon as they have heard the voice of afu-ra, and he has gone by, they "eat their own forms" i.e, they disappear until ra again comes (vol. i, p. 145. on the right of the boat of afu-ra, and facing it, are horus, and t

HEPTAMERON

functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and wh

HP LOVECRAFT HISTORY OF THE NECRONOMICON

et of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said by ebn khallikan (12th cent. biographer) to have been seiz

et of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said by ebn khallikan (12th cent. biographer) to have been seiz

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

uous apartments of the modern era. even beginners in witchcraft can practise these spells. however, the success of every sorcerer is virtually dependent on his or her confidence. old witches say that a tiny clove of garlic sewn inside a small, heart-shaped piece of silk, attached with a gold pin to the left side of your undergarments, will act for confidence, protect you from the plague, ward off evil spirits and attract energetic lovers. it's worth a try. according to the old views on witchcraft, everyone should have a lucky charm to protect him from evil forces. usually it is a birthstone ring. there is a ritual, a spell, for preparing this ring. 1. full-moon ring on the afternoon of the new moon fill a copper bowl with earth, and place it on a square of red silk in the centre of a table

IRISH WITCHCRAFT AND DEMONOLOGY

sired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by e

bin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the filth p. 30 towards the doores of hir sonne william outlawe, murmuring secretly with hir selfe these words "to the house of william my sonne hie all the wealth of kilkennie towne" on ascertaining the a

ted the inquisitors against them, and so gave ecclesiastical authorisation to the reality of the belief in magical forces. indeed, the general expressions used in the bull super illius specula might be applied to the actions of dame alice and her party. he says of certain persons that "they sacrifice to demons and adore them. making or causing to be made images, rings &c, with which they draw the evil spirits by their magical art, obtain responses from them, and demand their help in performing their evil designs" 1 heresy and sorcery were now identified, and the punishment for the former was the p. 45 same as that for the latter, viz. burning at the stake and confiscation of property. the attitude of this pontiff evidently found a sympathiser in bishop de ledrede, who deemed it necessary t

eting of his brethren in the ministry to consult them about these strange occurrences. however, he sent his servant, who was supposed to be implicated in these transactions, with a request that his brethren would examine him about the matter, and deal with him as they thought best. the boy was accordingly questioned on the subject, and having confessed that he had conversed and conferred with the evil spirit, and even assisted it in its diabolical operations, he was commanded for the future to have no dealings of any kind with that spirit. the boy promised obedience, and was dismissed. but the affair made a great commotion in the parish, so great that the brethren not only ordered the communion (which was then approaching) to be delayed in carnmoney "until the confusion should fall a littl

ave caused a good deal of annoyance to other religious bodies. not unnaturally their enemies credited any wild tales which were related about them to their detriment, especially when they had reference to their doctrine of the influence of the spirit. dr. more, in his continuation to glanvill's book, has in the sixth relation an account of a man, near cambridge in england, who was possessed by an evil spirit which led him to do the most extraordinary things in its attempt to convert him to quakerism. in the life of mr. alexander peden, late minister of the gospel at new glenluce in galloway, who died in 1686, there is an account of a quakers' meeting in this country at which the devil appeared in most blasphemous parody of the holy ghost. as mr. peden was travelling one p. 173 time by hims

ISIS UNVEILED

p, on the front of which was written in hebrew the holy word, the tetragrammaton the ineffable name. it was writtrai with a new pen dipped in the blood of a white dove. what the exordsts most yearned after, was to release miserable spirits wkich haunt spots v^ere hidden treasures lie. the exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. the priest had to adjure the evil spirits of hell acheront, magoth, asmodei, bedzebub, beual, and all the damned souls, in the mighty names of jehovah, adonai, elohah, and sabaoth, which latter was the god of abraham, isaac, and jacob, who dwelt in the urim and thummim. when the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that

in a perpetual state of fear. it is thus that in all agea and under every latitude, side by side with philosophical speculations of the highest character, one always finds the reliffion of the raime* in india it was the work of the lowat dergy; in rome, that of the higheat potuiffa. but then, have they not as authorify their greatest sunt, augustine, who declares that "whoever believes not in the evil spirits, refuses to believe in holy writ* therefore, in the second half of the nineteenth century we find the counsel for the sacred congregation of bites (exorcism of demons in- cluded. father ventura de rauhca, writing thus, in a letter published by des mousseauz in 1865 "we are io full magic! and, under false namea, tbe spirit of lies and inq>adkity goes on perpetratidj his horrible depred

led vtnapuhtim. in the ubieta. 520. beroriu in eiuebius: caronvoon, i, iii, 2; abydeniu &id, i, vii. 521. cf. kieuker: anh.m.zend-averla,l,i,p.ls. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524. berori frag, p. 58; bitur od, 1825. digitizecoy google 218 bis unveiled while foimdiog his new religioo, was to change the most sacred deities of the sanskrit vedas into names of evil spirits in his zend scriplttreg, and even to reject a number of them, we find no traces in the avetta of chakra the symbolic circle of the sky. elam, another of the sons of shem, is oulam, d7ip, and refers to an order or cycle of events. in ecdenatus, iii, 11, it is termed 'world' in eukiel, xxvi, 20 'of old time' in otnetie, iii, 22, the word stands as 'forever; and in chapter ix, 16 'eterna

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f the uncertain rumble of horses and of heavy waggons or lumbering wains. next moment, all subsided into total stillness; but the distant light seemed to flicker, as if in recognition or answer to the strange sound. half a dozen times he paused, and turned as if he would remount almost flee for his life upward, as he thought; for this might be the secret haunt of robbers, or the dreadful abode of evil spirits. what if, in a few moments, he should come upon some scene to affright, or alight in the midst of desperate ruffians, or be caught by murderers! he listened eagerly. he now almost bitterly repented his descent. still the light streamed at a distances; but still there was no sound to interpret the meaning of the light, or to display the character of this mysterious place, in which the

the quickening and the sharpening of the intellect, as seeking wings devil-pinions wherewith to sail into the region 82 the rosicrucians. only of its own laws, where, of course, it will not find god. then step in the mathematics, then the senses, then the reason, then the very perfection of matter-work, or this world s work, sets in engines of which the satanic powers shall realise the work. the evil spirit conjures, as even by holy command, the translucent sky. the archangelic, clear, childlike rendering-up in intuitive belief, intense in its own sun, is faith. lucifer fills the scope of belief with imitative, dazzling clouds, and built splendours. with these temptations it is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seeming a further

s imagined to be full in the time of storms or of public commotion. to this end, the kettledrums of the lacedemonians were also supposed to be used on all extraordinarily harmful occasions. pagodas are uprights and obelisks, with the same meaning as other steeples, and their angles are set about with bells, which are agitated in the wind, and are supposed to exercise the same power of driving-off evil spirits. vesper-bells secure spiritual serenity. the bells of the churches are tolled in thunderstorms still, in some parishes in england, supposedly to disperse the clouds, and to open their rifts for the returning sunshine. edward the first of england was in every way an extraordinary man. there are certain reasons for supposing that he was really initiated in eastern occult ideas. it is to

numberless little bells, which ought to distinguish the caparisons of hussars to the modern day, and which are part of the special insignia of their origin, are all oriental in their character, like the bells of the wandering zingari, morris, or moresque, or gypsy, or bohemian fantastical dancers. deep-lying in the magical ideas of the eastern peoples was the sacredness, and the efficacy against evil spirits, of their small bells, like the bells of the chinese pagodas. all bells, in every instance, even from the giant bell of the dom-kirche or duomo, or the cathedrals of kasan or casan, moscow or muscoyia generally, down to the knell, or the sacring or warning bell of the romish mass (which latter signal has a signification overpowering in its profundity, are held to disturb and to scare

of their small bells, like the bells of the chinese pagodas. all bells, in every instance, even from the giant bell of the dom-kirche or duomo, or the cathedrals of kasan or casan, moscow or muscoyia generally, down to the knell, or the sacring or warning bell of the romish mass (which latter signal has a signification overpowering in its profundity, are held to disturb and to scare and drive off evil spirits. these were supposed, according to the old superstitious ideas, to congregate thickly, with opportunities accidentally offered either in the din of battle to impair invisibly the exertions of the combatants, or in the church to spoil the eucharist, by tempting the celebrating priest, or hampering or hindering the ceremonial and its triumphant sacred climax. the eastern name of venus i

nd faith. notwithstanding all that has been said by half-informed and prejudiced persons to the contrary, this puja does not appear to be prejudicial to the morals of the people. nearly all the pujas are conducted with the frequent ringing of bells, and the object of this is twofold first to wake up the attention at particular parts of the service; and secondly, to scare away malignant dewtas and evil spirits; precisely, in fact, for the same reasons as they are used at the celebration of mass in roman catholic countries. prakriti* the mother of gods and men, one with matter, the source of error, is identified with maya or delusion, and co-existent with the omnipotent, as his sacti, his personified energy, his bride. it is stated in one of the purans that brahma, having determined to creat

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

ion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrect

us, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the prototype of satan for the judeo- christian-islamic family of religions. the central theme of zoroaster s religious vision is the cosmic struggle between the god of light, ahura mazda( wise lord) and his angels, and the god of darkness, ahriman( evil spirit) and his demons. unlike zoroastrianism s sister/brother religious traditions, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched (though many strands of the tradition would assert that ahura mazda s triumph is inevitable. individuals are urged to align themselves with the forces of ligh

eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye. the position of the fingers on these pre- christian amulets was the same as that used today for blessing, namely with the thumb and first two fingers upright and the other two fing

and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with

he most common charm was the agnus dei, a small cake of wax originally made out of passover candles, bearing images of the lamb and flag. when blessed by the pope, the agnus dei protected the wearer against attacks by the devil, thunder, lightning, fire, drowning, death in childbirth, and other dangers. in the seventeenth century, rosaries were blessed as amulets against fire, tempest, fever, and evil spirits. the idea that a charm needed to be consecrated in order to be effective is behind the belief that a lucky charm that someone gives one is more potent than one bought for oneself. the thought of the goodwill behind the gift has in a sense consecrated it. bells have long been used as amulets to protect children, as well as horses, camels, cows, asses, and other important animals. shopk

consecrated in order to be effective is behind the belief that a lucky charm that someone gives one is more potent than one bought for oneself. the thought of the goodwill behind the gift has in a sense consecrated it. bells have long been used as amulets to protect children, as well as horses, camels, cows, asses, and other important animals. shopkeepers hung bells over their thresholds to keep evil spirits from entering their premises. plants can also act as amulets. examples are the shamrock and garlic. garlands of garlic worn around the neck or hung in a house are said to ward off evil spirits, creatures, and spells. in mexico, the ajo macho is a huge garlic, sometimes as big as a baseball, used exclusively as an amulet against evil in general, but not against specific curses. accordi

ritual warfare from the 16 ascendancy book of ephesians: we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places (6:12).what, one might well ask, is the meaning of the spiritual hosts of wickedness in the heavenly places? isn t the locus of evil spiritual forces in hell, which is traditionally conceptualized as being below rather than above the earth? in this passage and others that might be cited, heavenly wickedness refers to the archons. even the word rulers here is a translation of the greek archon, so that the original passage reads, archons of this present darkness. see also demons; gnosticism for further reading: robinson, jam

angels including the fallen angels. new york: free press, 1967. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. bells throughout the history of humanity the ringing of bells has played a variety of magical, ritual, and symbolic roles. the sound of bells is widely believed to drive away evil spirits. such belief is evident in the common habit of wearing small bells on hats or clothing, in putting them around the necks of domestic animals, and at the entrance of shops. during the middle ages, church bells were rung especially to frighten witches and evil spirits. the sound of church bells could make witches fall to the ground when they were flying in the night sky. also, the sound

ism rituals. magic rituals involving candles are documented in egypt and in rome in the early centuries c.e, while christians introduced the use of candles in their rituals in the fourth century and began consecrating and placing them on altars in the twelfth century. it is an ancient jewish tradition to place candles in the room where a dying or dead person lies; candles are believed to ward off evil spirits and purify the air in the room. subsequently, christians adopted such customs and folkloric traditions and elaborated on them; in particular, the american folkloric tradition has produced interpretations concerning the places and the ways in which candles burn. the interpretations and uses of candles are particularly rich in the magic tradition. candles made of other substances than b

see also demons for further reading: ask grandma gynna. http//www.demonolatry.com/parenting/gynna. htm. bedtime stories. http//www.demonolatry.com/parenting/stories. htm. satanic parenting. http//www.swampwitch.com/isabal/parent.html. china the chinese have demons, but no figure corresponding to a western satan.nevertheless, there is a significant body of belief and practice associated with such evil spirits, referred to as kuei in chinese. fear of demons is significant enough to support professional exorcists who drive the spirits out of spaces as well as out of people. as described in v. r. burkhardt s chinese creeds and customs, exorcisms of dwellings involve elaborate ceremonies that include admonitions for the kuei to depart: evil spirits of the east get you back to the east, or the

s days in poverty at mortlake. see also enochian magic;magic and magical groups for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969. schueler, gerald j. enochian magick: a practical manual. st. paul, mn: llewelly, 1987. suster, gerald, ed. john dee: essential readings. wellingborough, northamptonshire, uk: crucible, 1986. demiurge the demiurge is the chief archon or evil spiritual being who creates the world in the gnostic system. gnosticism refers to a movement and school of thought that was prominent in the hellenistic mediterranean world that influenced paganism, judaism, and christianity. according to the gnostic myth of creation, sophia, one of the good spiritual beings (one of the aeons) residing in the pleroma (the pure spiritual realm, inadvertently c

lenistic greek, diabolos) came to be identified with satan (the name used in the hebrew bible to indicate an adversary. the belief in evil powers as the source of sicknesses and problems for humans is found in early christian literature, and christian theology acknowledges evil as necessary for the fulfillment of free will. from very early, christianity developed the practice of exorcism to expel evil spirits who had taken control of human individuals. in medieval europe, the belief in the existence of demons came to be associated with witchcraft and contributed to the development of the practice of exorcism and witch-hunting. since the early drafting of the koran, muslims have also believed in the existence of demonic forces, known as shaytan, who are in constant revolt against god ifrit

LIBER 777

n. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum published by wier. crowley published an edition of it in 1904. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, lists 31 principal spirits, with an astro

and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss. and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (lib. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and beelzebud (sic; a total of 316 named spirits

ction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets t

LIBER LVII

e those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two fir

LIBER LXVII THE SWORD OF SONG

ur scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not .avaunt. he shrieked .false soul of darkness. and the crystal flashed up red, the swarthy red of hate in a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole fo

LIBER XXV THE STAR RUBY

oulder, and say ;5 then clasp thine hands, locking the fingers, and cry. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar .6 retire thine hand in the sign of hoor pa kraat.7 go round to the north and repeat; but scream .8 go round to the west and repeat; but say .9 1 [grk, approx gaway all evil spirits. h] 2 [grk, gunto thee. h] 3 the secret sense of these words is to be sought in the numeration thereof [note in first edition of the book of lies (grk, go phallus h= 1366. see also stirling, the canon, p. 219 n] 4 [grk, gmighty. h] 5 [grk, ggrateful. h] 6 [chaos. the sign of horus is the sign of the enterer described in gliber o. h the version of the star ruby in magick has groar h (g

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ring doctrines in rome. according to the story that the church fathers have preserved, simon was to prove his spiritual superiority by ascending to heaven in a chariot of fire. he was actually picked up and carried many feet into the air by invisible powers. when st. peter saw this, he cried out in a loud voice, ordering the demons (spirits of the air) to release their hold upon the magician. the evil spirits, when so ordered by the great saint, were forced to obey. simon fell a great distance and was killed, which decisively proved the superiority of the christian powers. this story is undoubtedly manufactured out of whole cloth, as it is only one out of many accounts concerning his death, few of which agree. as more and more evidence is being amassed to the effect that st, peter was neve

rior angles one of the letters of the greek word ugeia, or the latin one salus, both of which signify health; and thus it was made the talisman of health. they placed it at the beginning of their epistles as a greeting to invoke a secure health to their correspondent. but its use was not confined to the disciples of pythagoras. as a talisman, it was employed all over the east as a charm to resist evil spirits" next: ceremonial magic and sorcery sacred texts esoteric index previous next p. 101 ceremonial magic and sorcery ceremonial magic is the ancient art of invoking and controlling spirits by a scientific application of certain formul. a magician, enveloped in sanctified vestments and carrying a wand inscribed with hieroglyphic figures, could by the power vested in certain words and symb

iths of decarnate beings. the theory and practice of black magic some understanding of the intricate theory and practice of ceremonial magic may be derived from a brief consideration of its underlying premises. first. the visible universe has an invisible counterpart, the higher planes of which are peopled by good and beautiful spirits; the lower planes, dark and foreboding, are the habitation of evil spirits and demons under the leadership of the fallen angel and his ten princes. second. by means of the secret processes of ceremonial magic it is possible to contact these invisible creatures and gain their help in some human undertaking. good spirits willingly lend their assistance to any worthy enterprise, but the evil spirits serve only those who live to pervert and destroy. third. it is

to me according to the prayer and petitions which i have made unto almighty god, and that you forthwith send me one of your ministering spirits, who may willingly, truly, and faithfully fulfil all my desires, and that you command him to appear unto me in the form of a beautiful angel, gently, courteously, affably, and meekly, entering into communication with me, and that he neither permitting any evil spirit to approach in any sort of hurt, terrify or affright me in any way nor deceiving me in any wise. through the virtue of our lord jc, in whose name i attend, wait for, and expect thy appearance. fiat, fiat, fiat. amen, amen, amen "interrogatories [having summoned the spirit unto his presence, the magician shall question him as follows"'comest thou in peace in the name of the father and o

air, their true home was upon the tops of mountains. in his editorial notes to the occult sciences of salverte, anthony todd thomson says "the fayes and fairies are evidently of scandinavian origin, although the name of fairy is supposed to be derived from, or rather [is] a modification of the persian peri, an imaginary benevolent being, whose province it was to guard men from the maledictions of evil spirits; but with more probability it may be referred to the gothic fagur, as the term elves is from alfa, the general appellation for the whole tribe. if this derivation of the name of fairy be admitted, we may date the commencement of the popular belief in british fairies to the period of the danish conquest. they were supposed to be diminutive aerial beings, beautiful, lively, and benefice

e such larv can only act upon men if the later make room for them in their minds. a healthy mind is a castle that cannot be invaded without the will of its master; but if they are allowed to enter, they excite the passions of men and women, they create cravings in them, they produce bad thoughts which act injuriously upon the brain; they sharpen the animal intellect and suffocate the moral sense. evil spirits obsess only those human beings in whom the animal nature is predominating. minds that are illuminated by the spirit of truth cannot be possessed; only those who are habitually guided by their own lower impulses may become subjected to their influences (see paracelsus, by franz hartmann) a strange concept, and one somewhat at variance with the conventional, is that evolved by the count

ssible to divert from the patient the flow of the arch us which had been continually revitalizing and nourishing the malady. its vehicle of expression being transplanted, the arch us necessarily accompanied its mumia, and the patient recovered. the hermetic theory concerning the causations of disease according to the hermetic philosophers, there were seven primary causes of disease. the first was evil spirits. these were regarded as creatures born of degenerate actions, subsisting on the vital energies of those to whom they attached themselves. the second cause was a derangement of the spiritual nature and the material nature: these two, failing to coordinate, produced click to enlarge johannis baptistae von helmont. from von helmont's ausgang der artznen-kunst. at the beginning of the sev

nsidered diet, air, sunlight, and the presence of foreign bodies. this list does not include accidental injuries; such do not belong under the heading of disease. frequently they are methods by which the law of karma expresses itself. according to the hermetists, disease could be prevented or successfully combated in seven ways. first, by spells and invocations, in which the physician ordered the evil spirit causing the disease to depart from the patient. this procedure was probably based on the biblical account of the man possessed of devils whom jesus healed by commanding the devils to leave the man and enter into a herd of swine. sometimes the evil spirits entered a patient at the bidding of someone desiring to injure him. in these cases the physician commanded the spirits to return to

procedure was probably based on the biblical account of the man possessed of devils whom jesus healed by commanding the devils to leave the man and enter into a herd of swine. sometimes the evil spirits entered a patient at the bidding of someone desiring to injure him. in these cases the physician commanded the spirits to return to the one who sent them. it is recorded that in some instances the evil spirits departed through the mouth in the form of clouds of smoke; sometimes from the nostrils as flames. it is even averred that the spirits might depart in the form of birds and insects. the second method of healing was by vibration. the inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. sometimes a

of the upper strata (the upper half of c, and all of d, e, and x) represent an ascending scale of virtue, while those of the lower strata (the lower half of c, and all of f, g, and a b) represent a descending scale of depravity. the region of air (e) is a partial exception to this order. while air is close to the light and filled with beautiful spirits, it is also the habitation of beelzebub, the evil spirit of the air, with his legion of elemental demons. upon the subtle element of air are impressed the influences of the stars; the thoughts, words, and deeds of man; and a myriad of mysterious influences from the various planes of nature. man inhales these impressions, and they produce diverse effects upon his mind. in air are suspended also the seed germs by which water is impregnated and

ngel gabriel stood before him, exhibiting a silken shawl with mysterious characters traced upon it. from these characters mohammed gained the basic doctrines later embodied in the koran. then gabriel spoke in a clear and wonderful voice, declaring mohammed to be the prophet of the living god. in awe and trembling, mohammed hastened to khadijah, fearing the vision to have been inspired by the same evil spirits who served the pagan magicians so greatly despised by him, khadijah click to enlarge mohammed's night journey to heaven. from d'ohsson's tableau g n ral de l'empire othoman. in the seventeenth sura of the koran it is written that upon a certain night mohammed was transported from the temple at mecca to that of jerusalem, but no details are given of the strange journey. in the mishk te

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

which is bound up with the former ms, and bears the title zecorbenei. 1202 lansdowne mss. is the true keys of king solomon, by armadel. it is beautifully written, with painted initial letters, and the pentacles are carefully drawn in book one page 3 colored inks. it is more concise in style, but omits several chapters. at the end are some short extracts from the grimorium verum with the seals of evil spirits, which, as they do not belong to the key of solomon proper, i have not given. for the evident classification of the key is in two books and no more. 1203 lansdowne mss. is the veritable keys of solomon translated from the hebrew into the latin language by the rabbin agognazar. it is in french, exquisitely written in printing letters, and the pentacles are carefully drawn in colored in

e endureth unto the ages of the ages. amen. after having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets. the which being said and done, thou shalt see them draw near and approach from all parts

orcist lay his hand upon the pentacles, while one of the disciples shall hold open before him the book wherein are written the prayers and conjurations proper for conquering, subduing, and reproving the spirits. then the master, turning towards each quarter of the earth, and raising his eyes to heaven, shall say: o lord, be thou unto me a strong tower of refuge, from the sight and assaults of the evil spirits. after which let him turn again towards the four quarters of the earth, and towards each let him utter the following words: behold the symbols and names of the creator, which give unto ye forever terror and fear. obey then, by the virtue of these holy names, and by these mysteries of mysteries. after this he shall see the spirits come from every side. but in case they are occupied in

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

holy adonai, who livest and reignest unto the ages of the ages. amen. i exorcise thee, o spirit impure and unclean, thou who art a hostile phantom, in the name of god, that thou quit this incense, thou and all thy deceits, that it may be consecrated and sanctified in the name of god almighty. may the holy spirit of god grant protection and virtue unto those who use incense and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of god almighty. amen. o lord, deign to bless and to sanctify this sacred incense so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. may all creatures who receive the odour of this incense and of these spices receive health of body and of soul, throug

second sephira is chokmah or wisdom. the spirits of wisdom are the auphanim, a name which signifieth the wheels, because all acts in heaven like immense wheels spangled with stars. their empire is that of harmony. they correspond to the reason. they have for adversaries the chaigidel, or the shells which attach themselves to material and lying appearances. their chief, or rather their guide, for evil spirits obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third number is three. the third sephira is binah or understanding. the spirits of binah are aralim, or the strong. their empire is the creation of ideas; they correspond to activity and energy of thought. they have for adversaries the satariel, or concealers, the demons of a

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them forth to visible appearance: in 5 parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits, and used them in general things, whereby he obtained great fame (2) the second part is a book of spirits, partly evil and partly good, which is named theurgia-goetia, all a rial spirits, etc (3) the third part is of spirits governing the planetary hours, and what spirits belong to every degree, of the signs, and planets in the sig

s great wisdom, for thus he knew all things and all sciences and arts whether good or evil. clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits with. whom he ever held any converse; together with the seals and characters proper unto each spirit, and the method of calling them forth to visible appearance: in 5 parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in things general and several, whereby he obtained great fame (2) the second part is a book of spirits, partly evil and partly good, which is called theurgia-goetia, all aerial spirits, etc (3) the third part is of spirits governing the planetary hours, and of what spirits do belong to every degree of the signs, and o

that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and sciences both good and bad; from these notes it is called the notary art, etc. the book of evil spirits. the key of solomon, which contains all the names, orders, and offices of all the spirits that ever solomon conversed with, together with the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance: in 4 parts (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in several thi

ncorrect in orthography. the codex in question, though beautifully written, also contains many other errors, particularly in the sigils. such as they are, these names in the hebrew of dr. rudd are here shown (see figures 81 to 152 inclusive) the magical circle. this is the form of the magical circle of king solomon, the which he made that he might preserve himself therein from the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the wo

ar are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are red) the magical triangle of solomon. this is the form of the magical triangle, into the which solomon did command the evil spirits. it is to be made at 2 feet distance from the magical circle and it is 3 feet across (see frontispiece figure 154) note that this triangle is to be placed toward that quarter whereunto the spirit belongeth. and the base of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as afores

gram, where soluzen is written, green. external angles of pentagram where abdia. ballaton, halliza, etc, are written, blue) the magic ring or disc of solomon this is the form of the magic ring, or rather disc, of solomon, the figure whereof is to be made in gold or silver. it is to be held before the face of the exorcist to preserve him from the stinking sulphurous fumes and flaming breath of the evil spirits (colour- bright yellow. letters, black) the vessel of brass. this is the form of the vessel of brass wherein king solomon did shut up the evil spirits, etc (see figures 158 and 159 (somewhat different forms are given in the various codices. the seal in figure 160 was made in brass to cover this vessel with at the top. this history of the genii shut up in the brazen vessel by king solo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world falls dead40atlantis, alien visitation, and genetic manipulation the persians bundahis relate in their legends:and ninety days and nights the heavenly angels were contending in the world with the con-federate demons of the evil spirit and there are the commentaries of more modern sources also, from those illustriousones who have contributed to our present civilization. here are just a few examples.from ovids metamorphosis: giants attacked the very throne of heavenjove struck them down. three times had poseidon (neptune, ventured with stern countenance to thrust his arms outof the water; three times he was unable to

goes on in the bible?72atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation73 chapter 11this place is terrible!the world is run by very different personages from what is imagined by those who are notbehind the scenes (benjamin disraeli) because they are born from men and from the holy watchers in their beginning and primalorigin, they shall be evil spirits on earth and evil spirits they shall be calledand the spiritsof the giants will afflict, oppress, destroy, attack, do battle, and work destruction on theearth and cause troubleand these spirits shall rise up against the children of men andagainst the women(book of enoch)now we must come to the present and seek to discover how active these alien mastersand their progeny are in the seem

lantis, alien visitation, and genetic manipulation77 this place is terrible! according to the traditions of many isolated peoples, the first great emperors in asia weregod-kings who came down from the sky, displayed amazing superhuman abilities, and tookover (john keel, our haunted planet. because they are born from men and from the holy watchers in their beginning and primalorigin, they shall be evil spirits on earth and evil spirits they shall be calledand the spiritsof the giants will afflict, oppress, destroy, attack, do battle, and work destruction on theearth and cause troubleand these spirits shall rise up against the children of men andagainst the women(book of enoch, chapter 15. when all mankind who are on the earth die, he shall be safe. and this posterity shall begeton the earth

MICHAEL WYNN THE SOUL TRAVELERS

y hanging on to a grape vine. the people of southeast asia say that a flood consumed all of humanity, save a small number of men and women aboard a raft. the mandan s, a native american tribe, tell the story of lone man who, together with the creator, fashioned the earth and humanity. lone man, who was very much a savior figure, entered the world of man because he saw that humanity was plagued by evil spirits. in order to enter our world, however, lone man needed to be borne from the womb of a virgin mother. one day a virgin girl was eating corn, so lone man transformed himself into a kernel of corn which the virgin girl ate and became pregnant from. the virgin s parents considered the pregnancy holy, and the child, who was in fact lone man reincarnated, was perfect in all his ways. after

m a worry-free life to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of a serpent were they expelled from heden. in greek mythology, the garden of hesperides was a land to the far west of the globe, where golden apples of immortality grew. in the mayan popol vu, the first men lived in a paradise and were able to see far. this meant that humans could see extremely distant things as if they were near. this ability was stripped from those men

magician, these priests can succeed in freeing someone from demonic possession. this is nothing but magic. uttering the names of god aloud does no more than produce a series of sound waves, which would effect the demon no more, or less, than any other pattern of sound waves. the sound waves produced by saying bismillah should not be any more capable of cleaning occult properties, or driving away evil spirits, than saying purple spider monkey. don t let the mere illustration of holy water, however, bring you to the conclusion that the hidden essence that lay in all things is no more than a 1-dimensional scale, ranging from holy to evil. just like an object has multiple physical properties simultaneously, the same object also has multiple occult properties simultaneously. the physical prope

MORALS AND DOGMA

e to be dispensed, the sciences taught, and the lectures become like the teachings of socrates and plato, of agassiz and cousin. real knowledge never permitted either turbulence or unbelief; but its progress is the forerunner of liberality and enlightened toleration. whoso dreads these may well tremble; for he may be well assured that their day is at length come, and must put to speedy flight the evil spirits of tyranny and persecution, which haunted the long night now gone down the sky. and it is to be hoped that the time will soon arrive, when, as men will no longer suffer themselves to be led blindfolded in ignorance, so will they no more yield to the vile principle of judging and treating their fellow-creatures, not according to the intrinsic merit of their _actions, but according to t

dona_ instead; and that under it, when the masoretic points, which represent the vowels, came to be used, they placed those which belonged to the latter word. the possession of the true pronunciation was deemed to confer on him who had it extraordinary and supernatural powers; and the word itself, worn upon the person, was regarded as an amulet, a protection against personal danger, sickness, and evil spirits. we know that all this was a vain superstition, natural to a rude people, necessarily disappearing as the intellect of man became enlightened; and wholly unworthy of a mason. it is noticeable that this notion of the sanctity of the divine name or creative word was common to all the ancient nations. the sacred word hom was supposed by the ancient persians (who were among the earliest e

h had previously existed, began to be called christian; and this in our days is the christian religion, not as having been wanting in former times, but as having, in later times, received this name" the disciples were first called "christians" at antioch, when barnabas and paul began to preach there. the wandering or itinerant jews or exorcists, who assumed to employ the sacred name in exorcising evil spirits, were no doubt therapeutae or essenes "and it came to pass" we read in the 19th chapter of the acts, verses 1 to 4 "that while apollos was at corinth, paul, having passed through the upper parts of asia minor, came to ephesus; and finding certain _disciples, he said to them 'have ye received the holy ghost since ye became believers' and they said unto him 'we have not so much as heard

this light, resolved to display his perfections, or manifest them in worlds, he withdrew within himself, formed around him a void space, and shot forth his first emanation, a ray of light; the cause and principle of everything that exists, uniting both the generative and conceptive power, which penetrates everything, and without which nothing could subsist for an instant. man fell, seduced by the evil spirits most remote from the great king of light; those of the fourth world of spirits, asiah, whose chief was belial. they wage incessant war against the pure intelligences of the other worlds, who, like the amshaspands, izeds, and ferouers of the persians are the tutelary guardians of man. in the beginning, all was unison and harmony; full of the same divine light and perfect purity. the se

for the soul to be purified from every stain: and that the purification necessary was such as gave virtue, truth, wisdom, strength, justice, and temperance. entrance to the temples was forbidden to all who had committed homicide, even if it were involuntary. so it is stated by both isocrates and theon. magicians and charlatans who made trickery a trade, and impostors pretending to be possessed by evil spirits, were excluded from the sanctuaries. every impious person and criminal was rejected; and lampridius states that before the celebration of the mysteries, public notice was given, that none need apply to enter but those against whom their consciences uttered no reproach, and who were certain of their own innocence. it was required of the initiate that his heart and hands should be free

ther, the spirit, life, truth, and grace" with the priscillianists there were two principles, one the divinity, the other, primitive matter and darkness; each eternal. satan is the son and lord of matter; and the secondary angels and demons, children of matter. satan created and governs the visible world. but the soul of man emanated from god, and is of the same substance with god. seduced by the evil spirits, it passes through various bodies, until, purified and reformed, it rises to god and is strengthened by his light. these powers of evil hold mankind in pledge; and to redeem this pledge, the saviour, christ the redeemer, came and died upon the cross of expiation, thus discharging the written obligation. he, like all souls, was of the same substance with god, a manifestation of the div

der the name of the seven great rishis, or sages of hoary antiquity; though they invested their history with a cloud of fictions. the egyptians held that the soul was immortal; and that osiris was to judge the world. and thus reads the persian legend "after ahriman shall have ruled the world until the end of time, sosiosch, the promised redeemer, will come and annihilate the power of the devs (or evil spirits, awaken the dead, and sit in final judgment upon spirits and men. after that the comet _gurzsher_ will be thrown down, and a general conflagration take place, which will consume the whole world. the remains of the earth will then sink down into _duzakh, and become for three periods a place of punishment for the wicked. then, by degrees all will be pardoned, even _ahriman_ and the _dev

rinciples, one author of good and the other of evil, and strive to propitiate the latter, while they think it needless to worship the former, as he is incapable of doing evil. the people of java, of the moluccas, of the gold coast, the hottentots, the people of teneriffe and madagascar, and the savage tribes of america, all worship and strive to avert the anger and propitiate the good-will of the evil spirit. but among the greeks, egyptians, chaldeans, persians, and assyrians, the doctrine of the two principles formed a complete and regularly arranged theological system. it was the basis of the religion of the magi and of egypt. the author of an ancient work, attributed to origen, says that pythagoras learned from zarastha, a magus at babylon (the same, perhaps, as zerdusht or zoroaster, t

inated one to the other, there is effected a kind of substitution of the stronger instead of the weaker, and a genuine imprisonment of one mind by the other. often the weaker struggles, and would fain revolt; and then falls lower than ever in servitude. we each have some dominant defect, by which the enemy can grasp us. in some it is vanity, in others indolence, in most egotism. let a cunning and evil spirit possess himself of this, and you are lost. then you become, not foolish, nor an idiot, but positively a lunatic, the slave of an impulse from without. you have an instinctive horror for everything that could restore you to reason, and will not even listen to representations that contravene your insanity. miracles are the natural effects of exceptional causes. the immediate action of th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

avour was propitiated by offerings and sacrifices, principally consisting of black lambs. her festivals were celebrated at night, by torchlight, when these animals were offered to her, accompanied by many peculiar ceremonies. these ceremonies were carried out with the minutest attention to details, as it was believed that the omission of the slightest particular would afford to her ministers, the evil spirits of the lower world, who hovered round the worshippers, an opportunity for entering among them, and exerting their baneful influence. at the end of every month food was placed wherever two roads met, in readiness for her and other malignant divinities. in studying the peculiar characteristics which hecate assumes when she usurps the place of persephone, the rightful mistress of page 94

lieved to be the spirits of the righteous race which existed in the golden age, who watched over mankind, carrying their prayers to the gods, and the gifts of the gods to them. manes. lemures (larva) and lares. page 216 the manes were the spirits of the departed, and were of two kinds, viz, lemures (or larva) and lares [186] the lemures were those manes who haunted their former abodes on earth as evil spirits, appearing at night under awful forms and hideous shapes, greatly to the alarm of their friends and relatives. they were so feared that a festival, called the lemuralia, was celebrated in order to propitiate them. it appears extremely probable that the superstitions with regard to ghosts, haunted houses &c, which exist even at the present day, owe their origin to this very ancient pag

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

e. the 47th spirit is murmur. pray to him to acquire lost knowledge, at any hour from sunrise to sunset. the 48th spirit is naberius. pray to him to win an argument, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 49th spirit is orias. pray to him to gain favors from friends, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 50th spirit is orobas. pray to him for protection from evil spirits, at any hour of the day. the 51st spirit is ose. pray to him to improve your self-image, at any hour of the night. the 52nd spirit is paimon. pray to him to gain occult knowledge, at any hour from 9am to noon, and from 3pm to sunset. the 53rd spirit is phenex. pray to him for poetic inspiration, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 54th spirit is purson. pray to h

PHILIP NEIL MYTHS LEGENDS EXPLAINED

center-post by which the gods make their entrance to the ceremony. the ship symbol stands for agw, the god of the sea and formal consort of erzulie. agw himself is generous, faithful, and strong. papa legba papa legba, the god of the crossroads, is depicted as a frail old man, although he is celebrated as the lord of life. a prayer at childbirth begs legba to open the road for me. do not let any evil spirits bar my path. legba straddles all the worlds, and all prayers must pass through him. baron samedi ghede (g d, the god of death, is shown here in his most authoritative role as baron samedi. he must be kept informed of everything going on in life. jaunty and often irresponsible, baron samedi has a skull and crossbones on his hat in case anyone amused or offended by his actions forgets t

spiders webs are rubbed on their arms. and when a navajo woman uses spider woman s knowledge to weave a rug, she must weave a break into the pattern at the end, so that her soul can come out, back to her. lone man 94 buffalo dancers eight dancers dressed in buffalo skins danced outside the medicine lodge during the okeepa, in order to ensure plentiful supplies of buffalo for the coming year. the evil spirit o-ke-h e-de (the owl or evil spirit) appeared on the fourth day to disrupt the dance, creating alarm or fear. the medicine man pacifies him with the sacred pipe but he is finally vanquished by one of the women. this woman then takes the lead in the celebratory feast that night. she is said to hold the power of creation and of life and death, and be the mother of the buffaloes. the buff

ing rays four dancers, each bearing a staff and a rattle, naked except for a kilt and headdress of eagles quills and ermine, accompany the four pairs of buffalo dancers. two, painted red with white stripes, were called the morning rays. turtle drums four sacred drums in the shape of turtles were beaten during the dance by four mandan elders. they represent the four turtles that support the earth. evil spirit s wand is broken by the woman evil spirit s body is covered in black grease. in the okeepa ceremony the woman throws yellow dirt at him and it sticks. sacrifices the mandans made sacrifices of costly cloth to the great spirit. four of these stood on poles outside the medicine lodge. they may represent spirits of the four cardinal points. this cheyenne shield shows the turtle in the ear

provocative dance of ama-no- uzume by beating on a great drum, thus founding a tradition of music and dance in shinto ritual known as iwata kagura, music of the gods. cockerel the first plan to arouse amaterasu s curiosity was to simulate a false dawn by provoking cockerels longcrying birds to crow. without the lifegiving warmth of amaterasu, the sun, the world fell into chaos; nothing grew, and evil spirits ran riot. amaterasu s reappearance ensured the future of the earth and thereafter, she only disappeared at night. as you have blessed the ruler s reign, making it long and enduring, so i bow my neck as a cormorant in search of fish to worship you and give you praise. harvest prayer to amaterasu at ise amaterasu hides away 123 sun goddess chief goddess of the japanese shinto religion

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

e souls were evidently too sublime to be affected by the sin, and when adam fs being was diminished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, ap

she is alluded to by the way adam reacts to eve when he first sees her. calling eve gthis one h implies that there had been another one who had not been worthy of being called gwoman. h our sages alluded to this when they said that adam stretched his membrane in order to cover his reproductive organ.6 this is a euphemism meaning that he copulated with his first geve h [i.e, lilith, and sired many evil spirits and demons through her. as we have explained previously, the purpose of circumcision is to reduce the raw, sensual titillation of intercourse and increase the sensitivity to the organ to that of the person fs partner. in this way, copulation becomes less of an exercise in self-indulgence and more an expression of true love and bonding (which, of course, serves ultimately to enhance th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

bol, affirming the empire of matter over that divine spirit which should govern it. see that thou doest it not. yet, if there may arise an absolute necessity for working or conversing with a spirit of evil nature, and that to retain him before thee without tormenting him, thou hast to employ the symbol of the pentagram xeversed (for, know thou well, thou canst have no right to injure or hurt even evil spirits to grabfy curiosity or caprice- in such a case, thou shalt hold the blade of thy magical sword upon the single lowest point of the penta gram, until such time as thou shalt license him to depart. also, revile not evil spirits- but remember that the archangel michael of whom st. jude speaketh, when contending with satan, durst not bring a railing accusation against him but said 't

l angels and angelic forces terminate, with few exceptions, in either al or yah. the divine name al belongs to chesed and it represents a good, powerful, and mighty force, but of somewhat milder operation than the name yah. since not only the angels but even devils are said to draw their force and power directly from the prolific source of the divine energies, therefore frequently to the names of evil spirits, is al added. the name yah is added to the name of an angel or spirit who exercises only a good and somewhat beneficent office. this being understood, these two terminations being rather in the nature of incidental attributions than of essential distinction, they need not be taken too much notice of in the construction of a telesmatic image. in building up such an image, you can eithe

nsciousness and the symbols attributed to them the mage could always determine "where she is" and thus never be lost, a most horrible fate. today, however, this system functions exponentially, and it provides a baseline of information and technique for reference. all too often at the neo-pagan festivals one overhears hushed whispers 'well, in the g.d. they 'not "demonology" in the common usage of evil spirits; rather duemonology concerns supernatural beings (including even the holy guardian angel) intermediate between humanity and god. c.lw. 69 7 698 the golden dawn we hear in the opening of the neophytes "by names and images are all powers awakened and reawakened" dion fortune rightly notes that these thought-forms or structures of mind are vessels of power and the means of communication

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

flour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas rosicrucianis in angliapracticus32 the colour of the rose turns to a pallor, or white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose s

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

upholds. 10 v heaven and man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 an

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

ack upon the operator all the forces thus expended in vain. we must therefore abstain absolutely from magical ceremonies or scrupulously and exactly fulfil them all. the pentagram, engraved in luminous lines upon glass by the electrical machine, exercises also a great influence upon spirits and terrifies phantoms. the old magicians traced the sign of the pentagram upon their doorsteps, to prevent evil spirits from entering and good spirits from departing. this constraint followed from the direction of the points of the star. two points on the outer side drove away the evil; two points on the inner side imprisoned them; one only on the inner side held good spirits captive. all these magical theories, based upon the one dogma of hermes and on the analogical deductions of science, have been c

u shalt crouch at my feet; nothing shalt thou give me, but i will make use of thee, and will take that which i need, for i am thy lord and master h. a reply which, in a veiled manner, is contained in that of the saviour. we have said that there is no personal devil. it is a misdirected force, as the name indicates. an odic or magnetic current, formed by a chain of perverse wills, constitutes this evil spirit, which the gospel calls legion, and this it is which precipitated the swine into the sea. another allegory of the attraction exercised on beings of inferior instincts by blind forces that can be put in operation by error and evil will. this symbol may be compared with that of the comrades of ulysses transformed into swine by the sorceress circe. remark what was done by ulysses to prese

ROBERT KIRK WALKER BETWEEN WORLDS

on revelation 12:7, writing of the fight between [the archangel] michael and the dragon, gives a very pertinent note as follows: that he knows not but ere [that is, knows no example of] any great action [that is, battle, especially the secret commonwealth 49 tragical [that] is done on earth [but] that first the battle and [its] victory is acted [out] and achieved in the air, between the good and evil spirits. thus he [states. it seems [therefore] that these [visions] were man's guardians, and the like [that is, similar] battles are often times perceived aloft [in the sky] in the night time. the event of which might easily be represented by some one of the [spirit or fairy] number to a http//www.dreampower.com/kirk_wbw/pg_40.htm (8 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between w

ingular hint of the possibilities of the thing, if not a direct proof of the whole assertion; which [may] yet, moreover, be illuminated by diverse other instances of the like nature, and [just] as wonderful beside what is [said] above [such] as: 8. the invisible wights which haunt houses seem rather to be of our subterranean inhabitants, which appear often to men of the second sight, than [to be] evil spirits or devils. though they throw great stones, pieces of earth, and wood, at the inhabitants, they hurt them not at all [just] as if they acted not maliciously like devils, but in sport like buffoons and drolls. all ages have offered some obscure testimonies of it [that is, the existence of otherworldly beings] such as pythagoras' doctrine of transmigration; socrates' daemone that gave hi

esought our saviour not to send them away out of that country, which shows [that] they were daemones loci, topical spirits, and peculiar superintendents and supervisors assigned to that province. and the power of the nation granted, revelation 2:26, to the conquerors of vice and infidelity sound somewhat to the same purpose. tobit had a daemon attending marriage, tobit 3:8, and in matthew 4:5, an evil spirit came in visible shape to tempt our saviour [jesus] himself denied not the sensible [that is, to the senses] appearance of ghosts to our sight, but said [that] their bodies were not composed of flesh and bones as ours [are, luke 24:39. in phil 2:10 our very subterraneans are expressly said to bow to the name of jesus. elisha saw gehazi not only intellectually [that is, in the mind] but

of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) the secret commonwealth 62 in the progeny; which [of itself] is not a sin, but [an] affliction of the children [concerned. it is the nature of a thing [in] itself in question, and not the manner of its derivation and other accidental concomitants, which makes it faulty. if parents had this second sight by contract with evil spirits [then] it were [an] error on [the part of the first concoction which would still increase as it proceeded forwards, among their successors. but by [the] undeniable proofs [offered] above, i have made it appear [clearly] that both young children and aged persons have had this sight infused in a trice [and] they know not whence, though they neither concurred to it themselves, nor any of

by tradition, without any voluntary alteration, and they [the magicians] reckoned their virtue evaporated and was lost by being poured out and translated into any other language. the jews also are very shy in translating any of the common forms of blessing, or the like, prescribed in the law by mystical ways. both the good spirit and image of jesus' holy mind and life, and also the malice of the evil spirit against all good, are conveyed to men according to their different endeavours after [such things. it is not the natural influence that the pronunciation of such words can have on the things signified by them which brings their effect to pass, but purely the promise and authority of the first institutor on such persons and things as he has command over, and manifest it [as] his pleasure

sometimes these subterraneans do speak more distinctly than at other times. many examples of fairy lore show them wearing the costume of past ages, but kirk explicitly states that they wear the contemporary costume of the region in which they live. he also makes a firm identification between the fairies and the land, something to which he returns on several occasions, and extends this concept to evil spirits or devils, stating that both they and the fairies can talk in the speech of the region in which they are contacted. these passages are rooted in the extremely ancient pagan religion of the celts, in which the land and the spirits of the land, including but not limited to ancestral spirits, are unified in the underworld. page 26 they live much longer than we [do, yet die at last, or at

om the underworld, but that negative, lustful thoughts and images will attract a malicious spirit or a bad angel. he returns to this theme later. after further biblical arguments, kirk feels ready to tackle the most obvious objections against the. lawfulness of this speculation. is the second sight witchcraft? no, because it comes often as a natural faculty and not through spells or compacts with evil spirits. pages 55-6. it is not a sense wholly adduced to scripture to say that this second sight. has some vestige in holy writ; but rather [that] it is modestly adduced from it. finally kirk makes a gentle retreat, but not too far, for having loaded the reader with biblical proof, he withdraws slightly, to allow us not to become prejudiced against his argument by the sheer weight of his evid

RUBY TABLET OF SET

eptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyramid, cube, octahedron, icosahedron, and dodecahedron (further representing fire, earth, air, water

o the bishops. extreme unction, now called the sacrament of the sick, is given to assist the sick or dying in dealing with the end of life. variations are now used that simulate the actions of the shamanistic religions. these are usually culturally specific. exorcism is not a sacrament, and in spite of the movie sensationalism it is rarely used. it is a specific ritual treatment for possession by evil spirits. again counterparts of all of these will be familiar to readers from various magickal systems and pagan traditions. 4. the mythology of christianity is some of the most muddled that exists. a fascinating account that is also good reading is the book pagans and christians, which documents the growth of christianity from the very first century using verifiable data. there is a great dea

e it (as throughout this discussion) so that people will have some idea what i am discussing. use of the term, however, is confusing, misleading, and counterproductive. the newer term "satanic ritual abuse (abbreviated "sra) is even worse. certain observations, however, are important for investigative understanding. most people today use the term to refer to abuse of children that is part of some evil spiritual belief system, which almost by definition must be satanic. dr. lawrence pazder, coauthor of michelle remembers, defines "ritualized abuse of children" as "repeated physical, emotional, mental, and spiritual assaults combined with a systematic use of symbols and secret ceremonies designed to turn a child against itself, family, society, and god (presentation, richmond, va, may 7,1987

SATANGEL

ne. phosphoros (greek, the morning star. a naked and winged youth, child of eos and helios. in latin he is lucifer. picullus (old prussian pickuls, meaning devil. god of the underworld, later a prince of hell. proserpine originally the greek queen of the underworld, in christianised diabolist tradition she is queen of she demons. puck, pukje, pukis (english, norwegian, baltic. a kind of goblin or evil spirit. purson (goetia, 29th spirit. formerly of the order of thrones. king commanding 22 legions. appears as a comely man with a lion face, riding a bear and carrying a viper, proceeded by trumpets. knows all hidden things, discovers treasures, tells fortunes, can assume either aerial or physical form. gives good familiars. python (greek. dragon guardian of the oracle of gaia, finally slain

treasury. according to the grand grimoire, lucifer rofocale is the prime minister of hell. ronove (goetia, 27th spirit. marquis and earl commanding 19 legions. appears as a monster. teaches rhetoric, knowledge of tongues, gives good servants, and favour with friends or foes. rossier. patron devil of seduction, who tempts mortals to erotic love, causing them to act like fools. ruach raah (hebrew, evil spirit. sabnock, savnok (goetia, 43rd spirit. marquis commanding 50 legions. appears as an armed soldier with a lion s head, riding a pale horse. builds and arms high towers, castles and cities. afflicts men with wounds and sores. gives good familiars. saitan (arabic. a synonym of a jinn. salleos, sallos (goetia, 19th spirit. duke commanding 30 legions. appears as a gallant warrior riding a c

sert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives good familiars. shedim (aramaic. one of four classes of demons, the others being lilin, mazziqin, and ruachin. shuck (anglo-saxon. the east anglian name for the devil in the form of a black dog, who is often seen roaming the countryside and is commonly associated with witchcraft. it is possible that the name has its origins in the war dog of tiw, who was known as the

come efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the litanies of the holy name of jesus must then be repeated, but instead of the agmus dei, substitue: immolated lamb, be thou a pillar of strength against the evil spirits. slain lamb, give us power over the power of darkness. slain lamb grant power, favour, and strength unto the binding of rebellious spirits. so be it. amen. the lambskin shall be stretched for eighteen days, and on the nineteenth day, the fleece shall be removed, reduced into powder, and interred in the same place. the word vellus shall be written above it with the finger, together wit

SATANIC BIBLE

time when the spirits of the dead, the demons, witches, and sorcerers were unusually active and propitious. paradoxically, all hallows' eve was also the night when young people performed magical rituals to determine their future marriage partners. the youth of the villages carried on with much merry-making and sensual revelry, but the older people took great care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power that night. the solstices and equinoxes are also celebrated as holidays, as they herald the first day of the seasons. the difference between a solstice and an equinox is a semantic one defining the relationship between the sun, moon, and the fixed stars. the solstice applies to summer and winter; the equinox refers to autumn and spring. t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eing or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the chief sikh temple, located in the city of amritsar in india; more formally, the sri harmandir sahib. gurdwara: a sikh temple or place of worship. guru: a religious teacher. ha-ne-go-ate-geh: the evil-minded, the evil spirit of the iroquois nation. ha-wen-ne-yu: the great spirit of the iroquois nation. hadiths: the sayings of the prophet muhammad recorded by his followers. xx world religions: almanac words to know haj: pilgrimage to the holy city of mecca. halal: permissible activities for muslims. hanukkah: the jewish festival of lights commemorating the rededication of the first temple. haram: prohibited

scribes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratificati

g pantheon. for the sumerians, enlil had been the protector of kingship; for the babylonians this was marduk s task. in order to make marduk the most important god, the babylonians devised a new creation myth, the enuma elish( the epic of creation, literally meaning then up there. ritual became more important after the arrival of the babylonians. priests increasingly relied on rituals to ward off evil spirits and to foretell future events to ensure the good will of the gods and to protect against demons. astronomical (relating to the heavens) events took on major importance and astrology, the study of the influence of the stars and planets on human affairs, became nearly a science for the priests. organized mesopotamian religion collapsed after cyrus of persia, a zoroastrian, conquered the

y, or predicting the future from the movement of the stars, also became a central practice of babylonian religion. the babylonians were the first to divide the sky into the twelve zones of the zodiac. they followed the movements of planets and stars with great care in an effort to foretell the will of the gods. priests also made a good living in the sale of magic charms and formulas to drive away evil spirits. egyptian worship egyptians also had cults that worshipped their own particular god or goddess. the priests made daily offerings to their gods through the statues kept in their temples. the gods and goddesses were charged with maintaining justice and order in the world, and were considered too important to be bothered with the everyday problems of common people. priests made offerings

a egyptian rites of passage home life was important for the egyptians. children were seen as a blessing from the gods. thus the first rite of passage, birth, was very important to the ancient egyptians. if a couple did not have children, they made offerings of food and wine to their special deity, asking for the gift of fertility. after birth, the same deity was invoked to protect the infant from evil spirits. young boys learned their father s trade or skill, and young girls were trained for household duties by their mothers. if a family could afford it, the son was sent to school at about age seven, where he would become a scribe, learning religion, reading, and writing. marriage, the second major rite of passage, happened at an early age for peasant (poor farming) girls. they were usuall

ailand, burma, sri lanka, cambodia, and laos, the new year is celebrated for three days from the first full moon day in april. in mahayana countries, the new year usually starts on the first full moon day in january, and tibetan buddhists generally celebrate it in march. to prepare for the new year, buddhists clean their houses very thoroughly and perform cleansing rituals with water to drive out evil spirits. as with all the holy days of buddhism, the three days of the new year s celebration include visits to the temple to bring offerings of incense, cloth, flowers, and money for the monks. there are also processions through the streets carrying images of the buddha, as well as feasting, dancing, and sports events. wesak (also spelled vesak) is the most important of buddhist holy days, ce

al persons who reached worldly perfection. religious daoists believe that after death they may become important ancestors, just like those they worshipped during their lifetimes. there is also a form of hell, with nine different stages of punishment, each of which is ruled by a different demon king. prayers, however, can help get a person out of hell. magic rites, exorcism (or ridding the body of evil spirits, and communication with the spirit world are all duties of the daoist priest. it is important to understand, however, that daoism, as it is viewed in the west, is mainly the philosophical branch of the belief system. the major themes of that sort of daoism include quiet action, the power of emptiness or a sense of being at one with the universe, detachment( being apart from worldly co

f daoist deities are the ba xian, or eight immortals, many of whom are depicted with symbols of their power. the eight immortals represented to believers eight aspects of daily life: men and women, young and old, noble and peasant, and rich and poor. lu dongbin (also known as lu yan, for example, is primary among these immortals. he is associated with medicine and also has charms that can control evil spirits. his symbol is the sword. typical paintings portray him with a sword and flowing robes. another immortal, li tieguai (also known as di kuai li, is also associated with medicine. because he always fights for the poor and infirm, his pictures often portray him as a beggar with a crutch. han xiangzi, another immortal, was a great poet and musician and is portrayed with a jade flute. thes

d dance at such offerings, providing gifts such as tea, candles, or fruit to summon the gods. ceremonies may include the division of the lamps, in which candles are lit in a darkened temple to signify the coming of light to the world. such rituals may last for as long as three days, accompanied by fireworks, chanting, and music. priests may also perform occasional rituals of exorcism, driving out evil spirits. such exorcisms can be done in homes or even outdoor spaces where it is thought evil spirits dwell. priests use a variety of religious tools, including flags printed with scripture, blessed water, incense, swords, and even whips made of peach wood with which to fight the demons. ritual words are chanted as the procession of priests passes through the home or outside area. home shrines

at is supposed to happen on that day, for daoists are strong believers in the effects of the movements of the planets and various nature spirits on a person s life. many buildings, including homes, schools, and offices, may have been built and furnished according to the rules of feng shui. if the family feels out of balance, a daoist priest might be asked to perform an exorcism to rid the home of evil spirits. on his or her way to work, a daoist might participate in or see others practicing taijichuan in the parks. if ill, the person might visit an acupuncturist or someone who practices herbal medicine. a daoist procession might be passing along the street where a person walks, or a ritual might be in process in a temple. back at home at the end of the day and as the family gathers for din

igious systems do not have a name other than the name attached to the tribal group itself. words to know animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. bon: an indigenous religion of tibet. candomble: a south american religion with many similarities to santer a, often used synonymously with santer a. ha-ne-go-ate-geh: the evil-minded, the evil spirit of the iroquois nation. ha-wen-ne-yu: the great spirit of the iroquois nation. ho-no-che-no-keh: the invisible agents, or lesser spirits, of the iroquois. indigenous: a word that describes a people, culture, or religion that is native to a particular geographical region. olo du` mare: the name of the supreme god in santer a. orishas: name given to the lesser gods of santer a. regla de

lves. african indigenous religions do not worship the objects but the spirits they believe animate, or enliven, these forces of nature. an important characteristic of these religions is that they see little if any distinction between the natural and the supernatural worlds. african indigenous religions, like many western religions (the religions of countries in europe and the americas, believe in evil spirits as well. these evil spirits cause disruption and chaos in response to bad behavior on the part of people. just as an ancestral spirit can cause a drought as a warning to the community, evil spirits can cause drought as a form of punishment or simply because they are evil. helping to ward off the influence of these evil spirits is a class of shamans, priests, and diviners (sometimes th

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

nts, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning and luna for bodily desire, which are the seven evil spirits ruling within the old human being. but when the three in the principio of light have the upper hand and are born out of the dark centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius stands for compassion, mercurius for doing good, mars for gentleness, sol for humility, venus for chastity, jup

SIFRA DETZNIYUTHA

the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 an

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

alking over the spot which shall be your grave "there are in all lands different superstitions to account for so common an occurrence" replied the stranger "one sect among the arabians holds that at that instant god is deciding the hour either of your death, or of some one dear to you. the african savage, whose imagination is darkened by the hideous rites of his gloomy idolatry, believes that the evil spirit is pulling you towards him by the hair: so do the grotesque and the terrible mingle with each other "it is evidently a mere physical accident, a derangement of the stomach, a chill of the blood" said a young neapolitan, with whom glyndon had formed a slight acquaintance "then why is it always coupled in all nations with some superstitious presentiment or terror, some connection between

SIR WALLIS BUDGE EGYPTIAN MAGIC

we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands

ognostications, transformations, and the worship of animals. the egyptians, in common with many other eastern nations, believed that certain sicknesses and diseases might be cured by certain medicaments pure and simple, but that others needed not only drugs but the recital of words of power to effect their cure. there is good reason for thinking that some diseases were attributed to the action of evil spirits or demons, which had the power of entering into human bodies and of vexing them in proportion to their malignant nature and influence, 1 but the texts do not afford much information on the matter. incidentally, however, we have one interesting proof that foreign peoples believed that the egyptians were able to cure the diseases caused by demoniacal possession, and the exercise of thei

e was his wife. he then stripped her naked, threw her on the floor, and pouring paraffin over her, set her on fire. cleary, assisted by j. dunne, p. kennedy, w. kennedy, and others, next took her to the fire and forced her to sit upon it in order to "drive out the witch" which possessed her. she was next laid upon the bed and shaken, while her husband recited the words "away with you" meaning the evil spirit, or spirits, and at six o'clock on the morning of the 15th of march the priest was sent for to exorcise the spirits with which the house was thought to be filled. a herbalist called denis ganey was present at the time, being charged as an accessory before the fact. the prisoners were found guilty and were sentenced to terms of imprisonment as follows--m. cleary 20 years, j. dunne 3 yea

SOLOMON

ven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together we live, sometimes in lydia, sometimes in olympus, sometimes in a great mountain [1. the pleiades seem to be referred to. cp. job xxxviii. 31, in the revised version "canst thou bind the cluster of the pleiades" they had a malign influence. the grouping of evil spirits by sevens is common in babylonian and jewish folk-lore. as examples i may cite the testamentum of reuben, ch. 2, and the seven evil spirits of the n.t. possibly, however, the seven planets are here in question; though this is unlikely, for they do not tally with the description given. 2. rom. xv. 6 has the same phrase. for "thirty-three" we should read "thirty-six" elements. note that

tamatihu, an unknown verb. 3. xalep n] 59. when i solomon heard this, i marvelled at her appearance, for i beheld all her body to be in darkness. but her glance was altogether bright and greeny, and her hair was tossed wildly like a dragon's; and the whole of her limbs were invisible. and her voice was very clear as it came to me. and i cunningly said "tell me by what angel thou art frustrated, o evil spirit" by she answered me "by the angel of god called afar t, which is interpreted raphael, by whom i am frustrated now and for all time. his name, if any man know it, and write the same on a woman in childbirth, then i shall not be able to enter her. of this name the number is 640 [1" and i solomon having heard this, and having glorified the lord, ordered her hair to be bound, and that she

of the temple [1. cp. i pet. ii. 6, 7, who combines in the same way ps. cxviii. 22 and isa. xxviii. 16. cp. matt. xxi. 42, mark xii, 10, luke xx, 17] 119. and after seven days, being reminded of the epistle of adares, king of arabia, i called my servant and said to him "order thy camel and take for thyself a leather flask, and take also this seal. and go away into arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring in front of the mouth of the flask, and (hold them) towards the blast of the spirit. and when the flask is blown out, thou wilt understand that the demon is (in it. then hastily tie up the mouth of to flask, and seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. and if on the way it offer t

t using oath to release it. and then if it point out to the places where are gold or silver, mark the places and seal them with this seal. and bring the demon to me. and now depart, and fare thee well" 120. then the youth did as was bidden him. and he ordered his camel, and laid on it a flask, and set off into arabia. and the men of that region would not believe that he would be able to catch the evil spirit. and when it was dawn, the servant stood before the spirit's blast, and laid the flask on the ground, and the finger-ring on the mouth of the flask. and the demon blew through the middle of the finger-ring into the mouth of the flask, and going in blew out the flask. but the man promptly stood up to it and drew tight with his hand the mouth of the flask, in the name of the lord god of

TELESMATIC FIGURES

terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic

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

eaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign g

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like c

man or animal enemies, or it was caused by evil and unseen demons. to the primitive mind, if a man or a woman, without wound or injury, fell silently asleep and never awakened, they had to have been the victim of malevolent spirits. some of the earliest rituals revolving around death concerned the interaction between the living and the body of the newly dead. some tribal cultures believed that an evil spirit inhabited the corpse, and it should not be touched for fear of providing the malevolent entity with a living body to possess. some anthropologists have theorized that it was fear of the dead body that led early humans to dispose of it. since evil spirits had caused the long sleep, they must undoubtedly still be lurking near the body to seize new victims. therefore, the practical thing

resided not only in the dead body, but in all the deceased s belongings. early tribes in greenland threw everything out of the house that had been owned by the dead person. at batta funerals, the natives marched behind the body, brandishing swords to frighten away the death demons. the galibis of guiana dance on the newly covered grave to stamp down the spirits. the winnebago tribe had a fear of evil spirits troubling the corpses of their deceased loved ones, so they swept the grass around the grave in a circle from six to 20 feet in diameter, a ritual that they believed prevented the evil spirits from approaching the departed s final earthly resting place. the cosmology of certain eastern native american tribes placed two powerful manitous, representatives of the great spirit, on duty in

the belief that death was nothing more than a journey to another world and that the newly dead expect to have ceremonies performed for them to hasten their travels and to lessen the dangers of the journey. among most tribal cultures, therefore, it is customary to dance and feast at the time of death for purposes of pleasing the spirit of the departed and to stamp upon the ground to frighten away evil spirits. m delving deeper steiger, brad. medicine power. new york: doubleday, 1974. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. burial mounds rising out of the earth in ohio, minnesota, wisconsin, iowa, and other states are the huge earthworks of the mysterious mound builders. the earthworks, also known as effigy mounds because of their bird and animal

g that the mound builders believed that the dead buried in these earthworks were beginning a journey into the afterlife. 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 38 afterlife mysteries amongmost tribal cultures, it is customary to dance and feast at the time of death to please the spirit of the departed and to stamp upon the ground to frighten away evil spirits. the burial mounds that depict animals quite likely represent the totem animal of the deceased buried within the earthwork. to the native american tribes, the totems were sacred beings to which great importance was attributed. to have the mound shaped in such a design would ensure a positive afterlife destiny for the deceased. there are also ancient mounds shaped in a combination of a

ity, judaism, and islam promise their followers a life eternal whose reality must be taken on faith alone, for thousands of years those who visit mediums have been able to base their hope for a life beyond the grave on the tangible evidence provided by the phenomena provided in the seance room. although they have been condemned as cultists, scorned as satanists, and reprimanded for communing with evil spirits by most of the major religions, mediums have remained thick-skinned toward their critics among the various clergy. in addition to any religious objections one might have toward the kind of evidence that spirit mediums present as proof of life after death, an important factor that has long contributed to the layperson s skepticism toward mediums is the fact that few areas of human rela

ediums and mystics shortly after abraham lincoln s (1809 1865) election to the presidency, cleveland s plain dealer dealt the president-elect some harsh criticism for having consulted spooks. after death to be assured, holds that contact with departed mortals cannot be established and warns that those who attempt to establish communication with the dead may find themselves involved with deceptive evil spirits. the oft-quoted allegation that spiritualists consort with demons goes a long way toward preventing any sort of ecumenical movement between spiritualists and the conventional religious groups from developing. in an effort to clarify their theological position, the national spiritualist association adopted these following definitions of its belief in october 1914: 1. spiritualism is th

true spiritual essence of the scriptures to him, but swedenborg felt that god wanted him to develop a new church. swedenborg said that he could hear the conversations of angelic beings and could even participate in such otherworldly discussions. in time, he was given visions of both heaven and hell, and he developed the habit of lying in trance for several days and nights. his arguments with the evil spirits, the fallen angels, terrified his servants, but the gentle conversations with the benign angelic beings soothed their fears. in 1759, swedenborg had the vision of the great fire at stockholm, which has been recorded as one of the first completely documented cases of clairvoyance in history and which has become well known throughout the t h e g a l e e n c y c l o p e d i a o f t h e u

in the midst of a great spiritual warfare between the angels of light who serve god and the fallen angels who serve the forces of darkness and that their souls may be the prize for the victors. accomplished spiritual teachers of all faiths advise their congregants that the good spirits will never try to interfere with the free will of humans or seek to possess their bodies. on the other hand, the evil spirits desire the physical host body of a human being. in fact, they must have such a vehicle if they are to experience earthly pleasures. when a demon invades a human body, it is said that possession has occurred and an exorcism by a priest or shaman may be required to free the victim from the evil spirit s grasp. demonic entities are credited with will and intellect, but these attributes a

such a vehicle if they are to experience earthly pleasures. when a demon invades a human body, it is said that possession has occurred and an exorcism by a priest or shaman may be required to free the victim from the evil spirit s grasp. demonic entities are credited with will and intellect, but these attributes are invariably directed toward evil as they exert their malevolent powers. when these evil spirits penetrate the material world and the circumstances of human life, they conceal themselves in every aspect of human existence. in many instances, the gods of the old religions become the demons of the new. the asuras, a race of gods in the early vedas (sacred hindu texts composed around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of ind

ther such outburst is expected just before the second coming of christ. some fundamentalist christians believe that that time has begun. regardless of the general view of the vast majority of contemporary scientists and psychologists and even many members of the clergy to regard a belief in demons as a superstitious holdover from the past and to attribute the traditional accounts of possession by evil spirits as primitive ways of describing mental illness, there are professional caregivers and clerics who maintain that these evil creatures are as much a part of the twentyfirst- century world as they were in the middle ages. and the results of a gallup poll released in june 2001 reveal that 41 percent of adult americans believe that people can be possessed by the devil or his demons. profes

ce in ancient egypt, babylonia, and persia from the earliest times. although there are no accounts of demonic possession or of exorcism in the old testament, the casting out of demons is an integral part of jesus ministry and it is an important aspect of the earthly assignments that he gives to his followers( then he called together his twelve apostles and sent them out two by two with power over evil spirits [mark 6:7. finally, paul turned and said to the spirit, in the name of jesus christ, i order you to leave this girl alone [acts 16:18. the new testament also refers to jewish exorcists who begin to cast out demons in jesus name (mark 9:38 40: teacher, we saw a man using your name to force demons out of people. but he wasn t one of us, and we told him to stop. jesus said to his discipl

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bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like c

n to flights of fancy. while he watched at betsy s bedside that night, johnson saw the young girl receive several blows on the cheeks from an invisible antagonist. he adjured the spirit to stop in the name of the lord jesus christ, and there was no activity from the ghost for several minutes, but then betsy s hair received a yank that brought a cry of pain from her lips. again johnson adjured the evil spirit, and it released the girl s hair. johnson concluded that the spirit understood the human language and that betsy was the center of the haunting. he met with other neighbors, and they decided to help the bell family as best they could. a committee kept 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 26 ghosts and phantoms hauntings are in the mi

nteered their own daughters to sleep with betsy, but this only managed to terrorize the other girls as well. nor did it accomplish any useful purpose to take betsy out of the cabin into the home of neighbors the trouble simply followed her there and upset the entire house. by now the haunting had achieved wide notoriety, and the disturbances were thought to be the work of a witch, who had set her evil spirits upon the bell family. each night the house was filled with those who sat up trying to get the witch to talk or to communicate with them by rapping on the walls. the disturbances soon became powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing attacks

ng people to be ideally suited for one another, but the witch protested violently when the engagement was announced. the witch screamed at joshua whenever he entered the bell home and embarrassed both young people by shouting obscenities about them in front of their friends. a friend of the family, frank miles, learned of the witch s objection to betsy s engagement and resolved to stand up to the evil spirit on her behalf. he challenged the entity to take any form it wished, and he would soon send her packing. suddenly his head jerked backwards as if a solid slap had stung his cheeks. he put up his forearms to block a series of facial blows, and then dropped his guard as he received a vicious punch in the stomach. miles slumped against a wall, desperately shaking his head to recover his se

ve. if any visitor slighted old jeffery by claiming that the rappings were due to natural causes, such as rats, birds, or wind, the haunting phenomena were quickly intensified so that the doubter stood instantly corrected. the disturbances maintained their scheduled arrival time of about ten o clock in the evening until the day that mrs. wesley remembered the ancient remedy for ridding a house of evil spirits. they would get a large trumpet and blow it mightily throughout every room in the house. the sounds of a loud horn were said to be unpleasing to evil spirits. the ear-splitting experiment in exorcism was not only a complete failure, but now the spirit began to manifest itself in the daylight as well. the children seemed almost to welcome the fact that old jeffery would be available du

aintain the edgeof- the-seat tensions of the original film. ghost busters (1984) three parapsychology professors (bill murray, dan aykroyd, and harold ramis) lose their funding at the university, so they establish a ghost-removal business. big trouble arises when dana barrett (sigourney weaver) discovers an ancient god in her refrigerator and becomes possessed by zuul, the gate keeper. ghosts and evil spirits galore will plague the entire planet if the gate keeper meets with vinz clortho (rick moranis, the key master. it is up to the ghost busters to save the world. the sequel, ghost busters ii (1989, although retaining all the principals of the original, lacked the energy and the excitement to sustain another box office success. ghost (1990) in addition to presenting an interesting depict

ng, which created all things on earth. for the tribes of the iroquois confederacy of the northeast, hino, the thunderbird, guardian of the skies and the spirit of thunder, could assume the form of a human when it suited its purpose. the cosmology of many of the western tribes establish a thunderbird in each of the four corners of the world as guardians and protectors, fighting always to keep away evil spirits. many scholars over the centuries have attributed the native american myths of the thunderbird to their reverence for the eagle, the largest of indigenous birds in north america. interestingly, however, many people have claimed to have seen for themselves a great bird, far larger than the eagle, flying overhead. in fact, even in the nineteenth century, some witnesses were claiming to

lly, the philosophy behind the relaxation process is quite 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 156 mysteries of the mind fdaresearch noted that extended use of lsd could lead to mood swings, including depression, which could in turn lead to suicide. likely as old as the first healers in ancient babylon, egypt, and greece, who believed that the evil spirits within the ill could be replaced by good spirits if the patient concentrated on positive images of benevolent entities. new age practitioners believe that in order to achieve a complete healing of body, mind, and spirit, one must counter the negative input that the individual has placed in his or her mind over decades of negative reinforcement. the individual must fill himself or hers

to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or community from impending punishment. magical words and spells were created, and talismans, amulets, and good luck charms were invented. in ancient times, the amulet or talisman was a charm intended to exert a magical influence upon evil spirits and frighten them away. in the twenty-first century, the good luck charm is intended to attract good rather than to repel evil. the transition has given rise to the custom of accepting certain objects and certain happenings as good luck omens. the word luck itself appears to have been derived from an old anglo-saxon verb meaning to catch. magic practices were divided into two distinct

er concludes with a review of a number of so-called urban legends those remarkable experiences that the storytellers always insist really happened to a friend of a friend. 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 188 superstitions, strange customs, taboos, and urban legends anamulet or talisman was a charm intended to exert a magical influence upon evil spirits. superstitions throughout the centuries, the early superstitions that brought solace to the fear-stricken primitive mind have spawned thousands upon thousands of magic practices and beliefs all with the goal of warding off danger, of placating angry deities, or of summoning good fortune. since humankind s earliest awareness of the final destiny of the grave that awaits all individuals

y superstitions offer procedures for overcoming the negative acts threatened by these omens, such as casting a pinch of salt over the shoulder or whispering a blessing after a sneeze. out of these early forms of magic and superstition grew many curious customs that remain to this day. for example, in time of illness the medicine man applied his lips to the part that issued pain and sucked out the evil spirit. mothers around the world still kiss the bruised finger or knee of their crying children to kiss it and make it well. many people still knock on wood to guard against their words or thoughts having been misunderstood by eavesdropping spirits who might wish to punish them by bringing bad luck upon them. some believe that the howling of a dog during the full moon predicts the death of it

un. such an association with the moon may have stemmed from the dog s howling at the moon on shadowy nights. the connection with the sun may derive from the dog s habit of walking around in a small circle before it lies down. to early people, the making of such a circle was to create a symbol of the sun. in ancient persia, dogs were believed to be able to protect the dying soul from possession by evil spirits. when a person was dying, a dog was stationed by the bedside to keep away the negative spirits that hovered near newly released souls. the greeks believed that dogs had the ability to perceive the presence of hecate, the goddess of darkness and terror. while this malign entity remained invisible to human eyes and was thus able to work her evil undetected, dogs were able to see her and

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bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like c

s. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven or in earth that is not also in humankind. primitive animism, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, and invoking evil spirits to cause destruction to competing villages, eventually gained a higher level of sophistication and evolved into more formal religious practices and the rudiments of early science. the word gmagic h comes from the greek gmagein, h denoting the science and religion of the priests of zoroaster (or according to some scholars from gmegas, h signifying the ggreat h secret science, i.e. know

akes place during ritual dancing in the humfort. each participant eventually undergoes a personality change and adapts a trait of his or her particular loa. the adherents of vodun refer to this phenomenon of the invasion of the body by a supernatural agency as that of the loa mounting its ghorse. h there is a great difference, the hungan maintains, between possession by a loa and possession by an evil spirit. an evil spirit would bring chaos to the dancing and perhaps great harm to the one possessed. the traditional dances of vodun are conducted on a serious plane with rhythm and suppleness but not with the orgiastic sensuality depicted in motion pictures about voodoo or in the displays performed for the tourist trade. all vodun ceremonies must be climaxed with sacrifice to the loa. chicke

invisibles: voodoo gods in haiti. new york: mcgraw-hill, 1969. gvodun. h [online] http//www.religioustolerance.org/ voodoo.htm. white magick in the earliest of societies, the practitioner of white magick was the shaman, the medicine man, the herbalist.the individual sought out by the village when it was necessary to receive a proper potion to dissolve an illness or a proper charm to drive away an evil spirit. in these same early societies, the roles of priest and magician were often combined into a man or a woman who had the ability to enter a trance state and commune with the entities that dwelt in nature and the spirits who lived 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 56 magic and sorcery in the unseen world. the priest/magican knew how

monumental work, bodin offered his proofs that spirits communicate with humankind, and he itemized the various means by which the righteous might distinguish the good spirits from their evil counterparts. those men and women who seek to enter pacts with satan in order to achieve diabolical prophecy, the ability to fly through the air, and the power to shapeshift into animal forms are dealing with evil spirits. bodin acknowledged that he was well aware of spells by which one might summon incubi or succubi for carnal pleasure. the third volume details methods by which the work of sorcerers and witches might be destroyed, and the fourth volume lists the characteristics by which witches, shapeshifters, and other servants of satan might be identified. the massive work concludes with a refutatio

of sacrificed animals and translating dancing shapes of flames and swirls of smoke into images of future events. when the gods spoke directly to individuals in the symbolic language of dreams, the priests were there to interpret. in these and other ways, the will of the cosmic rulers was revealed to their earthbound subjects. the children of israel, even though they spurned the hordes of good and evil spirits recognized throughout the ancient world, practiced divination in several forms. the book of genesis records that laban, the father of rachel, who became the wife of isaac, possessed teraphim.instruments of divination whose oracles were held to be of the highest truth. although the practice of sorcery and divination was forbidden to the hebrews, the high priests of israel inquired of t

ociated with mystical occurrences and the spirit world since ancient times. goddess images were frequently cast in the shape of bells. ancient jews wore bells tied to their clothing to ward off evil. the ringing of bells or death knells for the deceased is an old custom. some authorities believe that the ringing of bells at times of death originated in the practice of seeking to frighten away the evil spirits that lurk beside a corpse, waiting the opportunity to seize the newly released soul. in ancient times bells 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 170 objects of mystery and power amulets at the wat market (corbis corporation) egyptians considered amulets necessary for protection of the living and the dead. were rung only when importa

ifest. the very sound of a bell is a symbol of creative power. people along the west coast of africa used to tie a bell to the foot of an ill child to ward off evil, and food was placed nearby to lure those spirits away. in contemporary times, bells above the door of a shop alert the shopkeeper that customers have entered. that practical function is predated by the use of bells over doors to keep evil spirits from entering into a home or shop. m delving deeper bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. gaskell, g. a. dictionary of all scriptures and myths. avenel, n.j: gramercy books, 1981. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. bloodstone ca

nomes, fairies, elves, and other little people. new york: random house, 2000. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton& co, 1998. spence, lewis. the fairy tradition in britain. london: rider and co, 1948. garlic some naturally formed amulets can be worn or kept to ward off evil. garlic reportedly keeps one safe from vampires, and also repels evil spirits. for garlic to perform that function in mexico, it must be received as a gift. some roman soldiers wore garlic for extra protection when they went into battle. it is possible that the tradition of garlic as an agent capable of warding off creatures of 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 objects of mystery and power 177 a t. h. thom

ualities. silver was associated with the moon in roman and chinese cultures, and was considered divine (rather than a naturally formed metal) by incas of south america. egyptians coveted silver because it was not found in their region. silver bullets are reportedly good for killing vampires, werewolves, and ghosts. another metal, brass, is especially good for amulets since it is believed to repel evil spirits. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. cunningham, scott. cunningham fs encyclopedia of crystal, gem& metal magic. st. paul, minn: llewellyn publications, 1987. gaskell, g. a. dictionary of all scriptures and myths. new york: gramercy books, 1981. kunz, george frederick. the mystical lore of precious stones. san bernardino, calif: borgo

ments of numerology and astrology to create magic squares that protect against sorcery. magic squares feature letters that spell out the name of god or numbers arranged in rows and columns that produce an equal sum when added in various sequences. the magic triangle, another talisman, is based on the belief that systematic reductions of an inscription, line by line, create power that can ward off evil spirits and heal maladies. the mystical word gabracadabra, h for example, was used in medieval europe as a chant to reduce fever. each time the word was spoken in the chant, a letter was dropped. as the chant reduced, the fever was dispelled. such talismans were especially popular during the great plague that swept through london during the mid-1660s. a talisman of vodun, called gris-gris, is

lsea house publishers, 1997. gregor, arthur s. amulets, talismans, and fetishes. new york: scribner, 1975. making the connection invocation the act of calling upon or appealing to a higher power such as a deity, spirit, or god for assistance. a form of prayer, inviting god fs presence, at the beginning of a ceremony or meeting. in black magic, can be the casting of a spell or formula to invite an evil spirit to appear. manna the food miraculously supplied to the israelites by god, according to the old testament, as they wandered in the wilderness during their flight from egypt. spiritual nourishment or something of value received of divine origin or unexpectedly. 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 210 objects of mystery and power theea

THE GOD OF THE WITCHES

hem, the most sacred of other christian objects and emblems had noeffect. as late as the seventeenth century sinistrari d'ameno states that it is "a most marvellous andincomprehensible fact that the incubi do not obey the exorcists, have no dread of exorcisms, no reverence forholy things, at the approach of which they are not in the least overawed. incubi stand all these ordeals"(which drive away evil spirits" without taking to flight or showing the least fear; sometimes they laugh atexorcisms, strike the exorcists themselves, and rend the sacred vestments.[1] he therefore concluded thatthey were mortal and had souls like men. the evidence appears fairly conclusive that the deep-seated dreadof the cross does not refer to the christian symbol but dates back to a period several centuries bef

ar of them is seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror is expressed in numerous popular rhymes and in popular tales as well as by the poets. a charm tobe said at night runs as followssaint francis and saint benedight, bless this house from wicked wight, from the nightmare and the goblin that is hight goodfellow robin; keep it from all evil spirits, fairies, weasels, rats, and ferrets; from curfew time to the next prime."as late as 1600 fairfax in his translation of tasso could bracket the fairies with furies and ghosts:"the shriking gobblings each where howling flew, the furies roare, the ghosts and fairies yell."the swedish bishop, olaus magnus, writing in 1555, says that "there were nightwalkers that used to encloseand strang

at.[2]but the most alarming of all the fairies was robin goodfellow until shakespeare made him subordinate tooberon. the evidence shows that robin was not a fairy but the god of the little people, as i have alreadynoted in the previous chapter. according to keightley his names are puck, robin goodfellow, robin hood,hobgoblin. the charm given above proves that he was classed with wicked wights and evil spirits, and he iseven alluded to as "some robin the divell, or i wot not what spirit of the ayre.[3]the opinion now generally accepted is that the present idea of fairies is due to shakespeare. up to his timeenglish fairies were of the same type as in those countries where his influence has been less felt. in northernscotland, in ireland, and in france, especially in brittany, the fairy is o

ick itself was greased, later it was the rider who was anointed. a formof magical words was also used when starting. according to de lancre[75, the basque witches "when theyanoint themselves, say 'emen hetan, emen hetan, here and there, here and there. others say 'i am thedevil. i have nothing which is not thine. in thy name, lord, this thy servant anoints herself, and should besome day devil and evil spirit like thee'"in another part of france in 1652 76 a witch confessed that "when she wished to go to the dances, sheanointed herself with an ointment given to her by a man-witch, who was sent by the devil. the somersetwitches[77] averred in 1664 that "they anoint their foreheads and handwrists with an oil the spirit bringsthem (which smells raw) and then they are carried in a very short ti

rom bute in 1669[25] when several witches gave evidence; margret nclevinemid "he asked, what was her name. she answered him, margret, the name that god gave me, and he said toher, i baptise thee jonet; isobel ncnicoll confessed that "he baptised her and gave her a new name andcalled her caterine; jonet ncnicoll "confesses with remorse" that she met "a gross copper-faced man,whom she knew to be an evil spirit, and that he gave her a new name, saying, i baptise thee mary; jonetmorisoun "trysted with the devil, and he asked what was her name, and she answered, jonet morisoun, thename that god gave me, and he said, believe not in christ but believe in me. i baptise thee margaret. in the god of the witcheschapter iv. the rites38sweden[26] the converts had to make an oath of fidelity on the occa

e witches.[57] had severalformul346 to be used as occasion required, usually they said, enten hetan, emen hetan, which de lancretranslates as "here and there, here and there. those who were more devout called on their god to whomthey likened themselves "i am god (lit: the devil, i have nothing which is not thine. in thy name, o lord,this thy servant annoints herself and some day will be devil and evil spirit like thee. when crossing astream they said "haute la coude, quillet, which prevented their getting wet. another magic phrase was forthose who had to go long distances (unfortunately de lancre does not translate it "pic suber hoeilhe, en ta lalane de bouc bien m'arrecoueille. isabel gowdie of auldearne in 1662[58] announced that she had twoforms of words, one was "horse and hattock in t

eviously been vainly demanded by theuniversity of paris.the trial began on the 9th of january, 1431. the court was composed entirely of priests and monks, presidedover by the bishop of beauvais and the deputy of the inquisitor of france. she was tried for her faith as the the god of the witchesjoan of arc67articles of accusation make clear. a damning fact was that she had held communication with "evil spirits" atthe fairy tree; in fact, like john walsh in dorsetshire, bessie dunlop in ayrshire, alesoun peirson infifeshire, and many others, her connection with the fairies was proof positive that she was not of the church.to the modern mind imbued with the present-day ideas of fairies, such an accusation appears too puerile tobe taken seriously, but the proofs that a connection of the kind w

eck with a lacethan submit to reply to or appear before such ecclesiastics and judges.the whole case, when examined carefully and without bias, is seen to be an arranged affair. in one of theitems of accusation it is stated that "the common opinion, general assertion, true reputation, commonmemory, and public opinion is that the said gilles has been and is heretic, sorcerer, sodomite, invocator ofevil spirits, diviner, killer of innocents, apostate from the faith, idolator. the evidence produced was clearlyconcocted, and the priestly court revelled in the details of the horrors which were described2424always inexactly the same words2424by the principal witnesses.it is quite uncertain whether torture were applied or not, but even the possibility of torture does not explaingilles' sudden cha

THE KEY TO THE MYSTERIES

air of speaking of 135 ourself- the professor, then, master eliphas levi, gave the persons assembled in mme. de b-'s drawing-room the scientific explanation of the three signatures, and this is what he said "these three signs belong to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to double the vertical line is to affirm that nature has two fathers; it is to put adultery in the place of the divine motherhood, it i

ve lost. take my book, observe the prescriptions of the ritual, and come again to see me in a week" a week later he returned, but this time the workman declared that he had invented a life-saving machine of the greatest importance for the navy. the machine is perfectly 158 put together; it only lacks one thing- it will not work: there is a hidden defect in the machinery. what was that defect? the evil spirit alone could tell him. it is then absolutely necessary to evoke him "take care you do not" said eliphas "you had much better say for nine days this qabalistic evocation" he gave him a leaf covered with manuscript "begin this evening, and return to-morrow to tell me what you have seen, for to night you will have a manifestation" the next day, our good man did not miss the appointment "i

THE MARTINIST OPERATIVE GENERAL RITUAL

ctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial powers. become thus henceforward, immaculate and blessed vestments, pure) and radiant, protected from any power and any prestige of the demoniacal spirit and his ministers, become protected from any attempts of theirs and any malefice of theirs whatever they may be. do not retain in yourselves any diabolic force but become pure

lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil spirits, against any incantation, prestiges and any other diabolical vexations uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy mig

THE MIDDLE PILLAR

any self-proclaimed satanists are merely practicing a rather juvenile philosophy created out of adolescent rebellion based on the rejection of the religious beliefs of their parents, others are simply unethical, dysfunctional sociopaths who have little or no regard for others. satanists of the latter sort can safely be defined as individuals who worship satan (the christian entity of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of

THE NECRONOMICON SIMON VERSION

d testament. also, in this particular conjuration, the word for mountain is shadu- shaddai? the old serpent kur is, of course, invoked every day by the christians: kyrie eleison) common sumerian words and phrases in english sumerian english akhkharu vampire alal destroyer alla xul evil god barra! begone! dingir xul evil god edin na zu! go to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim xul evil fiend (ambusher, lier-in-wait) mulla xul evil devil rabishu (same as maskim xul) telal wicked demon (warrior) uggae god of death uruku larvae utuk xul evil spirit zi dingir anna kanpa! spirit, god of the sky, remember! zi dinger kia kanpa! spirit, god of the earth

riental magic new york, 1973 shah, i. the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 reports of the magicians and astrologers of nineveh and babylon london, 1900 thompson, r.c. semitic magic london, 1904 the devils and evil spirits of babylonia london, 1904 the testimony of the mad arab this is the testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tirednes

ch time as he is given the license to depart by striking of the priest's left hand on the hilt of the sword, while pronouncing the formula barra mass ssaratu! barra! thou mayest not depart thine sacred precincts until the watcher has been given this license, else he will devour thee. such are the laws. and he care not what he watches, only that he obey the priest. the book maklu of the burning of evil spirits here are the banishments, the burnings, and the bindings handed down to us by enki, the master. they are to be performed over the aga mass ssaratu by the priest, with the appropriate images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as s

images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be he

ey are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit and a kindly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir ki

rike ringeth out and call tiamat from her slumber from her sleep in the caverns of the earth. and none may dare entreat further for to invoke death is to utter the final prayer. ii of the generations of the ancient ones utukk xul the account of the generations of the ancient ones here rendered of the generations of the ancient ones here remembered. cold and rain that erode all things they are the evil spirits in the creation of anu spawned plague gods pazuzu and the beloved sons of eng the offspring of ninnkigal rending in pieces on high bringing destruction below they are children of the underworld loudly roaring on high gibbering loathsomely below they are the bitter venom of the gods. the great storms directed from heaven those are they the owl, messenger of uggi lord of death those the

and who knows the ways of the stars, thou must call upon the queen of mysteries, nindinugga, who wilt surely save thee. and thou must make incantations with her title, which is nindinugga nimshimshargal enlillara. and it is enough merely to shout that name aloud, seven times, and she will come to thine aid. and remember that thou purify thy temple with the branches of cypress and of pine, and no evil spirit which haunteth buildings will cause habitation to be set up therein, and no larvae will breed, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of

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

ue of the thinker fs thought (berkeley, hume, etc *berashith, vol. ii, p. 242. gthese are real, these illusions: i am of them, false or frail. h*1. and they cannot be overthrown even by travellers in morocco who administer to possessed moors seidlitz powders, first giving the alkali, and then the acid, the patients firmly believing that in the effervescence consequent to the evolution of gas, the evil spirit has been dislodged from their interior. for if they firmly believe the spirit was dislodged, there can not be the slightest doubt on this point, the spirit being a temporary part of the gbrain, h as all other gideas h must be from the idea of gconstipation g. which seidlitz powders will also remove. to that of heaven and hell,*2. which swedenborg also dislodges *1. epilogue, vol. ii, p

THE ABYSS AND TABAET

eks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of p

THE HOLY BIBLE KING JAMES VERSION

ce in you: 9:20 but if not, let fire come out from abimelech, and devour the men of shechem, and the house of millo; and let fire come out from the men of shechem, and from the house of millo, and devour abimelech. 9:21 and jotham ran away, and fled, and went to beer, and dwelt there, for fear of abimelech his brother. 9:22 when abimelech had reigned three years over israel, 9:23 then god sent an evil spirit between abimelech and the men of shechem; and the men of shechem dealt treacherously with abimelech: 9:24 that the cruelty [done] to the threescore and ten sons of jerubbaal might come, and their blood be laid upon abimelech their brother, which slew them; and upon the men of shechem, which aided him in the killing of his brethren. 9:25 and the men of shechem set liers in wait for him

t him in. now he [was] ruddy [and] withal of a beautiful countenance, and goodly to look to. and the lord said, arise, anoint him: for this [is] he. 16:13 then samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the lord came upon david from that day forward. so samuel rose up, and went to ramah. 16:14 but the spirit of the lord departed from saul, and an evil spirit from the lord troubled him. 16:15 and saul s servants said unto him, behold now, an evil spirit from god troubleth thee. 16:16 let our lord now command thy servants [which are] before thee, to seek out a man [who is] a cunning player on an harp: and it shall come to pass, when the evil spirit from god is upon thee, that he shall play with his hand, and thou shalt be well. 16:17 and sau

l. 16:21 and david came to saul, and stood before him: and he loved him greatly; and he became his armourbearer. 16:22 and saul sent to jesse, saying, let david, i pray thee, stand before me; for he hath found favour in my sight. 16:23 and it came to pass, when the [evil] spirit from god was upon saul, that david took an harp, and played with his hand: so saul was refreshed, and was well, and the evil spirit departed from him. 17:1 now the philistines gathered together their armies to battle, and were gathered together at shochoh, which [belongeth] to judah, and pitched between shochoh and azekah, in ephes-dammim. 17:2 and saul and the men of israel were gathered together, and pitched by the valley of elah, and set the battle in array against the philistines. 17:3 and the philistines stood

] as they played, and said, saul hath slain his thousands, and david his ten thousands. 18:8 and saul was very wroth, and the saying displeased him; and he said, they have ascribed unto david ten thousands, and to me they have ascribed [but] thousands: and [what] can he have more but the kingdom? 18:9 and saul eyed david from that day and forward. 18:10 and it came to pass on the morrow, that the evil spirit from god came upon saul, and he prophesied in the midst of the house: and david played with his hand, as at other times: and [there was] a javelin in saul s hand. 18:11 and saul cast the javelin; for he said, i will smite david even to the wall [with it] and david avoided out of his presence twice. 18:12 and saul was afraid of david, because the lord was with him, and was departed from

to the voice of jonathan: and saul sware [as] the lord liveth, he shall not be slain. 19:7 and jonathan called david, and jonathan shewed him all those things. and jonathan brought david to saul, and he was in his presence, as in times past. 19:8 and there was war again: and david went out, and fought with the philistines, and slew them with a great slaughter; and they fled from him. 19:9 and the evil spirit from the lord was upon saul, as he sat in his house with his javelin in his hand: and david played with [his] hand. 19:10 and saul sought to smite david even to the wall with the javelin; but he slipped away out of saul s presence, and he smote the javelin into the wall: and david fled, and escaped that night. 19:11 saul also sent messengers unto david s house, to watch him, and to sla

ewed him of all these things. 7:19 and john calling [unto him] two of his disciples sent [them] to jesus, saying, art thou he that should come? or look we for another? 7:20 when the men were come unto him, they said, john baptist hath sent us unto thee, saying, art thou he that should come? or look we for another? 7:21 and in that same hour he cured many of [their] infirmities and plagues, and of evil spirits; and unto many [that were] blind he gave sight. 7:22 then jesus answering said unto them, go your way, and tell john what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 7:23 and blessed is [he] whosoever shall not be offended in me. 7:24 and when the messengers of jo

nd they that sat at meat with him began to say within themselves, who is this that forgiveth sins also? 7:50 and he said to the woman, thy faith hath saved thee; go in peace. 8:1 and it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of god: and the twelve [were] with him, 8:2 and certain women, which had been healed of evil spirits and infirmities, mary called page 597 luke magdalene, out of whom went seven devils, 8:3 and joanna the wife of chuza herod s steward, and susanna, and many others, which ministered unto him of their substance. 8:4 and when much people were gathered together, and were come to him out of every city, he spake by a parable: 8:5 a sower went out to sow his seed: and as he sowed, some fell

arated the disciples, disputing daily in the school of one tyrannus. 19:10 and this continued by the space of two years; so that all they which dwelt in asia heard the word of the lord jesus, both jews and greeks. 19:11 and god wrought special miracles by the hands of paul: 19:12 so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 19:13 then certain of the vagabond jews, exorcists, took upon them to call over them which had evil spirits the name of the lord jesus, saying, we adjure you by jesus whom paul preacheth. 19:14 and there were seven sons of [one] sceva, a jew [and] chief of the priests, which did so. 19:15 and the evil spirit answered and said, jesus i know, and paul i know; but who a

then certain of the vagabond jews, exorcists, took upon them to call over them which had evil spirits the name of the lord jesus, saying, we adjure you by jesus whom paul preacheth. 19:14 and there were seven sons of [one] sceva, a jew [and] chief of the priests, which did so. 19:15 and the evil spirit answered and said, jesus i know, and paul i know; but who are ye? 19:16 and the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 19:17 and this was known to all the jews and greeks also dwelling at ephesus; and fear fell on them all, and the name of the lord jesus was magnified. 19:18 and many that believed came, and confessed, and shewed their deeds. 19:19 many of them also which used curiou

TURNER ROBERT ARBETEL OF MAGICK

bolical sorceries: which art (saith mirandula) pauci intelligunt, multi reprehendunt& sicut canes ignotos semper allatrant: few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. many men there are, that abhor the very name and word magus, because of simon magus, who being not magus, but goes, that is, familiar with evil spirits, usurped that title. but magicke and witchcraft are far differing sciences; whereof pliny1 being ignorant, scoffeth thereat: for nero (saith pliny) who had the most excellent magicians of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by

, the spirit saith unto peter after the vision, go down, and doubt not but i have sent them, when he was sent for from cornelius the centurion. after this maner, in vocal words, are all disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the monuments of the gyptians. and these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of st. paul, and hermes trismegistus. there is no other maner of restoring these arts. then by the doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or f

such thy gifts humbly, with fear and trembling, through our lord jesus christ, with thy holy spirit. amen the third septenary. aphorism 15. they are called olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare destinies, and to administer fatal charms, so far forth as god pleaseth to permit them: for nothing, neither evil spirit nor evil destiny, shall be able to hurt him who hath the most high for his refuge. if therefore any of the olympick spirits shall teach or declare that which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action, unless he be permitted by the divine power. it is god alone who giveth them power to effect it. unto god the maker of all things, a

of their own accord. pray therefore for a constant faith, and god will bring to pass all things in due season. aphorism 19. olympus and the inhabitants thereof, do of their own accord offer themselves to men in the forms of spirits, and are ready to perform their offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? but there do appear also evil spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sin, as a punishment due to sinners. whosoever therefore desireth familiarly to have a conversation with spirits, let him keep himself from enormious sins, and diligently pray to the most high to be his keeper; and he shall break through all the snar

of the ignorance of the true god, are done with the princes of spirits, that his desires may be fulfilled; such is the work of the mercurialists. the fourth division is, that some exercise their magick with the good angels in stead of god, as it were descending down from the most high god: such was the magick of baalim. another magick is, that which exerciseth their actions with the chief of the evil spirits; such were they who wrought by the minor gods of the heathens. the fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices. the sixth division is, that some work by immortal creatures, others by mortal creatures, as nymphs, satyrs, and such-lik

what we understand by magitian in this work. him then we count to be a magitian, to whom by the grace of god. the spiritual essences do serve to manifest the knowledge of the whole universe& of the secrets of nature contained therein, whether they are visible or invisible. this description of a magitian plainly appeareth, and is universal. an evil magician is he, whom by the divine permission the evil spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from god; such was simon magus, of whom mention is made in the acts of the apostles, and in clemens; whom saint peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a god, to be raised up into the air by the unclean spirits. unto this order are a

s faithfully conversant in his vocation, shall have also the spirits constant companions of his desires, who will successively supply him in all things. but if he have any knowledge in magick, they will not be unwilling to shew him, and familiarly to converse with him, and to serve him in those several ministeries, unto which they are addicted; the good spirits in good things, unto salvation; the evil spirits in every evil thing, to destruction. examples are not wanting in the histories of the whole world; and do daily happen in the world. theodosius before the victory of arbogastus, is an example of the good; brute before he was slain, was an example of the evil spirits, when he was persecuted of the spirit of c sar, and exposed to punishment, that he slew himself, who had slain his own f

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

devil often joined in them, taking the handsomest woman or girl for his partner. de lancre's account of these dances is so minute and curious that it may be given in his own words.1 if the saying is true that never woman or girl returned from the ball as chaste as she went there, how unclean must she return who has abandoned herself to the unfortunate design of going to the ball of the demons and evil spirits, who has danced in hand with them, who has kissed them obscenely, who has yielded herself to them as a prey, has adored them, and has even copulated with them? it is to be, in good earnest, inconstant and fickle; it is to be not only lewd, or even a shameless whore, but to be stark-mad, unworthy of the favours with which god loads her in bringing her into the world, and causing her to

TYSON DONALD NEW MILLENNIUM MAGIC

possibility various potencies that can then be manifested in the world of forms. for this reason the magus is granted rule over all spirits, even those of the inner circles of creation who possess great powers, such as the archangels. none but god is set over a human being. none but god can overthrow a human being, but often humans are made to overthrow themselves through the deceit and guile of evil spirits. there are only two forces that can thwart the desire of the magus- divine will, and human ignorance. magically, the unmanifest is the source of all power. it is neither good nor evil, but raw potential. into the blood of the all the magus dips a hand when he or she meditates, and from this reservoir of limitless possibility, draws words and signs of command. the whole of the art of m

aration must be clearly made between the ritual processes of invocation and evocation. these techniques are not clearly distinguished in common dictionary definitions. in webster's new world dictionary invocation is said to be a calling on a spirit for aid, blessing, help or inspiration; evocation is defined as a calling forth or summons. yet a secondary definition of invocation is a conjuring of evil spirits. magic is a specialized field of knowledge, and as is true of all technical special- ties, it has its own very precise language. in magic, invocation is the summoning of spirits or occult forces into the magic circle, which is an extension of the circle of the magus. evocation is the summoning of spirits or occult forces outside the magic circle, usually into the figure of a triangle

true of all technical special- ties, it has its own very precise language. in magic, invocation is the summoning of spirits or occult forces into the magic circle, which is an extension of the circle of the magus. evocation is the summoning of spirits or occult forces outside the magic circle, usually into the figure of a triangle which is drawn near the circle. good spirits are usually invoked; evil spirits or spirits of questionable intentions are always evoked. invocation is used mainly to gain control of the powers or wisdom of a spirit. to fully know a spirit, it is necessary to become the spirit, at least for a time. in the same way that primitive warriors once ate the hearts and brains of their defeated foes to gain their cleverness and courage, the modern adept takes into him or h

s from the spheres to the descending col- umn of light to the ascending curtain on the outer skin of your aura. feel your entire being washed and cleansed by the light. 13. perform the kabbalistic cross for centering yourself in the universe that was described in detail in the chapter on ritual (chapter 25. the dangers of invocation are many. it is not always easy to distinguish good spirits from evil spirits. spirits enjoy putting on flesh. it lends them a vitality they were not meant to possess. consequently, spirits of the lower type are reluctant to leave after the ritual is ended. the magus may believe he or she has banished an invoked spirit, only to find later that he or she is acting in ways that are not in char- acter. when confronted with a situation of emotional intensity, the p

erceived self of the magus, it may change the magus without him or her being aware of the change. generally everyone assumes they are exactly what they want to be. remember jekyll and hyde. jekyll loathed hyde-but only when he was jekyll. when he became hyde, he reveled in evil. without question, many of the senseless, brutal killings and other acts of criminal violence that occur are the work of evil spirits possessing those who have a weak sense of identity and a poor training in moral and ethical behavior. ev& when an invoked spirit is benign, too often the magus becomes intoxicat- ed with the strange and novel sensations caused by close contact with a spirit and forgets the reason for conducting the invocation. john dee, the great elizabethan magician and philosopher, suffered this imp

magus. the same is true of all the other senses. remember that the circle is the extended self. anything called into the circle becomes a part of the magus, although he or she may externalize it as a voice, a light, or some other phenomenon. the safest way to avoid possession, the loss of free will to a spirit, is to only invoke benevolent spirits. this is the reason good spirits are invoked and evil spirits evoked. there is never danger in invoking the light or the angels of light. the danger lies in mistaking an angel of darkness for an angel of light. calling a spirit forth in the name of the light will usually ensure that no deception takes place. the invocation is worded to set necessary conditions for the appearance of the spirit: i charge you who are an angel of light and bound in

m of one of the great prophets such as jesus or siddhartha. the light will drive out any possessing god or demon, for it is all powerful. when your heart is filled with light, there is no room in it for evil. in effect, by invoking an angel of light you substitute that being within your person- al circle for the spirit you wish to expel-you become possessed by the good angel. after the possessing evil spirit is expelled, the aura can be strengthened and defended against its return, and a magical image made for the binding of the spir- it should it persist in bothering you, it is a common error to assume that invocation is less dangerous than evocation. just the reverse is true. by invoking a spirit the magus willingly allows it to enter past his or her personal defenses. if it then chooses

sness evoked spirits. they must appear as real as wood or stone. when the magus uses his or her will to lend solidity to an entity, it gains power over the personal universe of the magus. it becomes at the same time more useful and more dangerous. and because the secret depths of all persons are linked, that power can extend to other human beings. evoked spirits can be watched. this is the reason evil spirits are always evoked. good spirits may sometimes be evoked when the magus has need to send them over a distance to perform tasks. spirits with questionable motives should be evoked ini- tially, as a precaution. it can then be determined if it is safe to invoke them. spirits have no shapes or physical bodies of their own. however, they have natures that harmonize or clash with aspects of

osed. the magus undertakes a period of fasting, prayer, and purification. he or she robes, and then lays out the instruments in the ritual chamber, paying particular attention to the symbols, materials, and manifesting medium in the inscribed triangle. the sigil of the spirit is placed in the triangle, wrapped loosely in silk. if the spirit is good or neutral, the silk should be blue; if it is an evil spirit, the silk should be black. the magus centers him or herself and traces the circle clockwise; then, from inside the circle, uses the wand to trace the triangle. with fire and water the circle is cleansed. a vortex is created inside the circle, establishing communication with the light. the magus invokes the protection and favor of the light and states the purpose for conducting the ritu

gus must never lose his or her temper. this is what chaotic spirits wait for, to cause an imbalance of forces within the circle in the hope of using his or her own anger against the magus. if still no spirit presents itself after the formula of evocation has been vibrated several times, the magus must command by the holy names of god that any being within the triangle instantly show itself. if an evil spirit has been concealing itself, it will at once become visible. the very fact that a spirit has appeared confirms the power that the magus has over it. no evil entity willingly humbles itself before a human being. the magus may direct it with full confidence that his or her orders will be obeyed. however, if the magus acts uncertainly, the spirit may feel bold enough to put on a sham front

sentation of the name, the sigil is more amenable to mental reten- tion and handling than the name itself. ideally, the lines and angles of the sigil intuitively reflect the nature of the spir- it it designates. placid spirits should have sigils made up of horizontal lines, gentle curves, and rounded shapes. fiery spirits should be represented by sharp zigzags, pointed angles, and prickly shapes. evil spirits might have sexual imagery worked into their sigils. the intuitive sigils of demons often contain some sort of insect imagery-bristles, or hooks, or antennae, or stings. as a general rule, spirits of cosmic order such as the angels of judgment and mercy should be represented in sigils primarily by curved lines. curved lines model infinity and express the light. chaotic and low spirits

end. cast, it can cause desire in men and women. a love charm. 23. dagaz (daeg: m) sound: d [dl english: d literally "day"-the ascendancy of good forces. the light of day that drives away the darkness. awakening from sleep. insight. inspiration. safety, prosperity, happi- ness. the valued things of the spirit. magically, the dispersal of evil forces. it terminates confusion and doubt, ban- ishes evil spirits. cast, it can clear away obsessing influences and the shadows of the mind, and give sudden awakening or insight. 24. othila (ethel: a (i) sound: o [oe] english: 0 literally "inherited property"-native land. specifically house, land, possessions. material goods of a futed type, in contrast to fehu, which signifies movable goods. thus, stability and continuity. that which can be passed

TYSON DONALD SOUL FLIGHT

accused were true witches. but we can only guess just how many genuine witches were burned or hanged for witchcraft. it was a small percentage of the total number executed. what can be stated with some assurance is that there were indeed witches-men and wornen living alone or in family groups in villages and towns, offering such services as the healing of disease, fortunetelling, protection from evil spirits, communications with 13. robbins, encyclopedia of witchcraft, 180. 20 soul flight the dead, and the sale of charms for various purposes such as compelling love or finding treasure. they used a mixture of folk magic and folk medicine. whether such a person was known locally as a wise woman or a witch probably depended on how highly they were regarded in the community. until recent time

bible mandated a sentence of death for witches (exodus 22:18, so to accuse someone of being a witch was to condemn them to execution, particularly toward the close of the renaissance when the furor against witchcraft reached an hysterical frenzy. witch's familiar the witch's familiar was held by the demonologists who wrote against them during the witch craze to be either an animal possessed by an evil spirit, or an evil spirit in the shape of an animal. in the second case, the familiar spirit was believed to have actually assumed a material body, conlposing it from the moisture of the air and from the dust and smoke in the air. matthew hopkins, the witchfinder general of england, wrote in his discovery of witches (1647) that elizabeth clark possessed a familiar namedvinegar tom that had th

form of an astral vision. contrary to what hopkins believed, the spirit he identified as vinegar tom had no material body, and it may not even have been connected in any way with elizabeth clark. it is possible that it was a spirit linked to hopkins himself, that chose to represent itself as a familiar of the accused witch in order to fulfill the expectations of hopkins. if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. goddess of the witches as is the case with legends and stories about shamans, there is often confusion between the physical and spiritual in the medieval accounts of witchcraft. many records of the witch trials declare witches to have the power to physically fly through the air, as well as 14. ro

y-ladies, but said that her grandmother was held to be a good woman, not a 57. paine, joan of arc, vol. 1, p. 112. 58. murray, 238. 50 soul flight witch. she admitted that saint katharine and saint margaret spoke to her at the spring beside the ladies' tree "but would not say if they came to the tree itself,"59 perhaps most significantly, she refused to acknowledge that she believed fairies to be evil spirits. it was not the weak charges of witchcraft that condemned joan, but rather her custom of wearing men's clothing, which she had adopted after taking up the role of a warrior. for a woman to wear the clothing of a man was against the laws of the church, except in circumstances of dire necessity. the english deliberately took away joan's dress and left only male apparel in its place, for

traits. he told thomas phillips, a fellow artist who was doing blake's portrait at the time, about a visit from the archangel gabriel, who came to his room and offered to sit for blake. suspecting that it might be a spirit merely pretending to be the archangel, blake demanded proof of his identity, and gave phillips the response of the spirit "you shall have good assurance" said the voice "can an evil spirit do this" i looked whence the voice came, and was then aware of a shining shape, with bright wings, who diffused much light. as i looked, the shape dilated more and more: he waved his hands; the roof of my study opened; he ascended into heaven; he stood in the 69. bentley, blake records, 221. sun, and beckoning to me, moved the universe. an angel of evil could not have done that-it was

dium relied on a guiding spirit, called a control. it fulfilled duties similar to the familiar of the witch and the tutelary spirit of the shaman. however, in keeping with the religious beliefs of the spiritualists, the control was the spirit of a dead person, who aided the medium in finding and communicating with the spirits of other dead. the control also protected the medium from the malice of evil spirits-the dead who found pleasure in deceiving and giving emotional distress to the living. sometimes, an evil spirit would attempt to take over the medium through possession, and the control of the medium defended her against the attack, drawing on her vital reserves to increase its own power so that it was stronger than the malicious attacker. it was a general belief that a spirit allied

name to utter that you understand and with which you feel in harmony. names of benevolent angels and deities are the safest to vibrate. if you are religious, naturally the name of a powerful figure in your religion would be a good choice. christians might select the name of an angel such as michael, who is noted for his abilities as a warrior, or the name of jesus, which has the potency to banish evil spirits. names of god that are used in the bible are effective for christians, muslims, and jews alike. the divine name shaddai means "the almighty" and is an ancient name of great potency. it may be used in the simple phrase "shaddai, protect me" similarly, an angelic name would be inserted into the phrase-for example "michael, protect me" the invocation of the power of the name should be sp

TYSON DONALD THE POWER OF THE WORD

ish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew of prague, who breathed life into lifeless clay by means of the power of the ihvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to all the mysteri

on until you have an inner sense that the spirit had been successfully induced to dwell within the talisman. conversely, the banishing vortex created by the vibration of ihshvh can be used to purge or purify an object that retains strong astral associations. it is also useful in the exorcism of objects, places, or persons haunted or possessed by discarnate intelligences. some doorways, because of evil spirits or humans that may have crossed their thresholds, are unlucky for pentagrammaton heptagram of the planets those who must pass through them regularly. these can be successfully purged of their malevolent associations by the name yeheshuah coupled with the banishing vortex. even the name ihshvh alone, strongly vibrated upon the air without the visualization of the banishing vortex, is p

by josephus, which took place in the presence of the roman emperor vespasian (first century a.d. josephus reports than a jewish exorcist named eleazar used "a ring that had a root [in it] of one of those sorts mentioned by solomon (antiquities 8.2.5) to draw demons out through the nose of those that were possessed. he did this by placing the ring close to the nostrils of the possessed person. the evil spirit (spiritus means breath) was forced out upon the exhalation of the sick individual by the power of the ring, or the root contained in it, or both (this is not made 90 tetragrammaton clear. it is a common practice in magic for occult herbs to be placed under the stones of rings, so that the rings take on the virtues of the herbs. as is true of the breastplate of aaron, the power of solom

regained his kingdom. he captured sakhar, tied a great stone around his neck, and threw the demon into a deep lake. throughout the stories about the ring runs a swallowing motif. ashmodai swallows the ring to keep it from solomon. in the arab version, it is the fish who swallows the ring. according to a story in the zohar, solomon would ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the

sion of god's will upon the earth, fulfilling the purposes of god-in effect, an angel incarnate. the second river of power flowing through the ring of solomon issued from the shamir stone. the "living power" of the shamir indicates that it contained an angel of god, probably a very powerful and exalted angel, because the ring was used for the holiest works, such as erecting the temple and binding evil spirits. it would be idle to speculate which angel resided within the brilliant radiance of the shamir. perhaps it was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of it

intense, secretive, penetrating, driven by sexual desires, often of a perverted kind. broods over slights of others and responds with vindictive cruelty. suspicious, untrusting, manipulative, clings jealously to her lover and will kill him rather than let him escape. function: to arouse aberrant desires. aids in vindictive acts. to hold a lover against the lover's will. black magic, dealings with evil spirits, poisons, curses. perverse dreams and fantasies. acts requiring great self-control and brutality. form and function of the wings xi11 angel: vahael (vah+al) pronounced: va-ha8-el hebrew ?n>h enochian: cl$c3$a banner: vhih polarity: sun ripe: mercy side: right invoking sex: male element: air quality: cardinal sign: libra house: seventh direction: west-southwest stone: jacinth (red-oran

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

rrative on the stele was drawn up several hundreds of years after the events described in it took place, and that its author was but imperfectly acquainted with the form of the egyptian language in use in the reign of rameses ii. in fact, the legend was written in the interests of the priests of the temple of khensu, who wished to magnify their god and his power to cast out devils and to exorcise evil spirits; it was probably composed between b.c. 650 and b.c. 250.[fn#37 [fn#32] choix de monuments egyptiens, paris, 1847, plate xxiv [fn#33] transactions of the royal society of literature, new series, vol. iv, p. 217 ff [fn#34] journal asiatique (etude sur une stele egyptienne, august, 1856, august, 1857, and august-sept, 1858, paris, 8vo, with plate [fn#35] brugsch, geschichte aegyptens, 18

the members of the great college of magic at thebes, and the qenbetu officials, and when they had entered his presence, he commanded them to select a man of "wise heart and deft fingers" to go to bekhten. the choice fell upon one tehuti-em-heb, and his majesty sent him to bekhten with the envoy. when they arrived in bekhten, tehuti-em-heb found that the princess bent-enth-resh was possessed by an evil spirit which refused to be exorcised by him, and he was unable to cast out the devil. the prince of bekhten, seeing that the healing of his daughter was beyond the power of the egyptian, sent a second envoy to rameses ii, and besought him to send a god to drive out the devil. this envoy arrived in egypt in the summer of the twenty-sixth year of the reign of rameses ii, and found the king cele

resented himself before the god and besought his help on behalf of his sister-in-law [fn#38] thus the king must have invoked the help of khensu on the occasion of the visit of the first envoy. then the priests of khensu nefer-hetep carried the statue of this god to the place where was the statue of khensu surnamed "pa-ari-sekher" i.e, the "worker of destinies" who was able to repel the attacks of evil spirits and to drive them out. when the statues of the two gods were facing each other, rameses ii. entreated khensu nefer-hetep to "turn his face towards" i.e, to look favourably upon khensu. pa-arisekher, and to let him go to bekhten to drive the devil out of the princess of bekhten. the text affords no explanation of the fact that khensu nefer-hetep was regarded as a greater god than khens

d of them. the text of unas, which was written towards the close of the vth dynasty, contains many such spells, and in the theban and saite books of the dead several chapters consist of nothing but spells and incantations, many of which are based on archaic texts, against crocodiles, serpents, and other deadly reptiles, and insects of all kinds. all such creatures were regarded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins, funerary amulets, etc. the gods were just as open to the attacks of venomous reptiles as man, and ra, himself, the king of the gods, nearly died from the poison of a snake-bite. now the gods

e great magician, was at some time stung by a scorpion. the next section is very difficult to understand. ra-harmakhis is called upon to come to his daughter, and shu to his wife, and isis to her sister, who has been poisoned. then the aged one, i.e, ra, is asked to let thoth turn back neha-her, or set "osiris is in the water, but horus is with him, and the great beetle overshadows him" and every evil spirit which dwells in the water is adjured to allow horus to proceed to osiris. ra, sekhet, thoth, and heka, this lastnamed being the spell personified, are the four great gods who protect osiris, and who will blind and choke his enemies, and cut out their tongues. the cry of the cat is again referred to, and ra is asked if he does not remember the cry which came from the bank of netit. the

WICCA EIGHT SABBATS OF WITCHCRAFT

es hael (be whole or hale. medieval christmas folklore seems endless: that animals will all kneel down as the holy night arrives, that bees hum the '100th psalm' on christmas eve, that a windy christmas will bring good luck, that a person born on christmas day can see the little people, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, that you will have one lucky month for each christmas pudding you sample, that the tree must be taken down by twelfth night or bad luck is sure to follow, that 'if christmas on a sunday be, a windy winter we shall see, that 'hours of sun on christmas day, so many frosts in the month of may, that one can use the twelve days of christmas to predict the weather for each of t

perhaps the archetypal wild man of the wood, whose face stares down at us through the foliate masks that adorn so much church architecture. thus medieval pagans may have had fewer problems adapting than we might suppose. in england, it was the ancient custom on st. john's eve to light large bonfires after sundown, which served the double purpose of providing light to the revelers and warding off evil spirits. this was known as 'setting the watch. people often jumped through the fires for good luck. in addition to these fires, the streets were lined with lanterns, and people carried cressets (pivoted lanterns atop poles) as they wandered from one bonfire to another. these wandering, garland-bedecked bands were called a 'marching watch. often they were attended by morris dancers, and tradit

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

th. niels bohr when i use a word, it means just what i choose it to mean neither more nor less. lewis carroll facts do not cease to exist because they are ignored. aldous huxley there are three kinds of lies: lies, damned lies, and statistics. benjamin disraeli then there is the man who drowned crossing a stream with an average depth of six inches. w.i.e. gates natives who beat drums to drive off evil spirits are objects of scorn to smart americans who blow horns to break up traffic jams. mary ellen kelly none attains to the degree of truth until a thousand honest people have testified that he is a heretic. junaid of baghdad, sufi truth suffers from too much analysis. ancient fremen saying, dune wisdom a narrow place is large to the narrow-minded. turkemestan the supposition of the wise ma

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

also called the pentagram, and the seal of solomon, and is said to have been the device on the signet-ring of this ancient grand master of the mysteries. 61. kenneth mackenzie remarks that, being formed by the union of the first odd and even numbers, 5 was considered of peculiar value and used as an amulet or talisman powerful to preserve from evil, and when inscribed on a portal, could keep out evil spirits. it is found almost everywhere in greece and egypt. diodorus calls five the union of the four elements with ether. there are 5 orders of architecture and 5 senses of the human body now commonly known and described (but the whole are seven. geometry is technically called the 5th science. in masonry the grand scheme is the 5 points of fellowship and note also 5 brethren can hold a fello

bers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott john heydon says that by it we know the bodies of devils and their nature; the jews understand by it lilith, adam s first wife, a she-devil, dangerous to women in confinements; hence they wrote on the walls -adm chvh chvo lilit, that is, adam, eve, out of doors lilith. jesus, in matt. xii. 43, plainly allows the doctrine that evil spirits may haunt fields, which grotius says the jews think; and their word demon and field are similar, being shdim (fields) and shdim (evil deities; the siddim are mentioned in psalm cvi. 37. it is called the number of sins and the penitent, because it exceeds the number of commandments and is less than twelve, which is the number of grace and perfection. but sometimes even eleven receives

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