Michael Wynn's Occult Reference Library
FATE,FATES

Return to Occult Library Index

0 0

sephiroth and their powers of transformation. briefly speaking, we come back to the wisdom of the emerald tablet which states,"as above so below. everything touches everything else; every action has its own reaction or consequence; there is a universal balance. according to qabalah, it is known that man is indeed the master of his own destiny, whereby he alone chooses his path and determines his fate. in the tradition of the talmud it states,"nothing is meant to be, for it is us who makes what is meant to be. these concepts alone, seen as a whole, should shed light upon the aspiring student of "making life conform to will. it is the right, or even the obligation if you will, of the occultist to maintain the balance of the universe. with this you may see a deeper concept on the difference

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ncrziegc(-goat, donnerstagspfcrd (thursday horse, himmelsziege (capella coelestis; because he seems to bleat or whinny in the sky? but he is also the ivcathcrhird, stormbird, rainbird, and his flight betokens an approaching thunderstorm. dan. myreliest, swed. horsgjok, icel. hrossagaukr, horsegowk or cuckoo, from his neighing; the first time he is heard in the year, he prognosticates to men their fate (biorn sub v; evidently superstitious fancies cling to the bird. his lettish name pehrhona kasa, pehrhona ahsis (thunder's she-goat and he-goat) agrees exactly with the german. in lithuanian too, mielcke 1, 294. 2, 271 gives perhuno ozhys as heaven's goat, for which another name is tikkutis. kannes, pantheum p. 439, thinks the name donnerstagspfcrd belongs to the goat itself, not to the bird;

than the human, that all the advantages of the gods are more perfect and abiding, all their ills more slight or transient. this appears to me a fundamental feature in the faith of the heathen, that they allowed to their gods not an unlimited and unconditional duration, but only a term of life far exceeding that of men. all that is born must also die, and as the omnipotence of gods is checked by a fate standing higher than even they, so their eternal dominion is liable at last to termination. and this reveals itself not only by single incidents in the lives of gods, but in the general notion of a coming and inevitable ruin, which the edda expresses quite distinctly, and which tlie greek system has in the background: the day will come when zeus's reign shall end. condition of gods. 317 but t

per names it is impossible to mistake the forms of verbal nouns or adjectives: urffr is taken from the pret. pi. of versa (vars, ursum, to become, verffandi is the pres. part, of the same word, and shdd the past part, of skula, shall, the auxiliary by which the future tense is formed. hence we have what was, what is, and what shall be, or the past, present and future, very aptly designated, and a fate presiding over each^ at the same time the very names prove that the doctrine of norns was originally not foreign to any of the teutonic nations. a gothic vaiirjjs, vai'rsandei, skulds, an ohg. wurt, werdandi, scult, and so on, must have been known once as personal beings; in the os. 1 vn;urnherg (mons noricus) has nothing to do with it, it is no very old town either (in bohmers regest. first

jun"^98, yet )io proof of the teutonic notion being borrowed from the classical. in 93 isidore adds' quas (parcas) tres esse voluerunt, unam quae vitam homiius ordiatur, alteram quae contexat, tertiam quae rumpat. 406 wise women. and as. poetry we are able to lay our finger on the personality of the first norn' thiu wurdh is at handun' says the heliand 146, 2, just as' dod is at hendi' 92, 2: the fate, or death, stands so near, that she can grasp with her hand^ the man who is fallen due to her; we should say just as concretely' is at hand, is at the door. again' thiu wurth uilhida thuo' drew nigh then, hel. 163, 16' wurth ina benam' the death-goddess took him away 66, 18. ill, 4. not so living is the term as used in the hildebr. lied 48' weivurt skihit' or perhaps separately' we! wurt skih

aso fylki froegstan versa, ok buslunga beztan]?yckja. snero]?cer af afli drlogpdito ]7a er borgir braut i bralundi])cet um. greiddo gullinsimo, ok und manasal misjan/esto]?oer austr ok vestr enda falo];ar atti lofsungr land a milli: bra nipt nera a norsrvega einni fcsti. ey bas hon halda. this important passage tells us, that norns entering the castle at night spun for the hero the threads of his fate, and stretched the golden cord (pdttr= daht, docht= s%mi) in the midst of heaven; one norn hid an end of the thread eastward, another westward, a third fastened it northward; this third one is called 'sister of neri^ their number, though^.not expressly stated, is to be gathered from the threefold action. all the region between the eastern and western ends of the line was to fall to the young

mettena' the unkind fates; the' metodo giscapu' in hel. 66, 19. 67, 11 answer to those' ivyrda gesceapu' and the gen. plurals 'metodo, wyrda' imply that not one creator, but several are spoken of. vintler .calls them' diernen, die dem menschen erteilen' maids that dole out to man. 1 conf. nipt nara, egilssaga p. 440. nopini. 409 land' volvur' who are called' spdjconui\ wlio foretold to men their fate' spasu monnuni aldr' or' orlcig. people invited them to their houses, gave them good cheer and gifts. one day they came to nornagest's father, the babe lay in the cradle, and two tapers were burnino- over him. when the first two women had gifted him, and assured him of happiness beyond all otliers of his race, the third or youngest norn' hin yngsta nornin' who in the crowd had been pushed off

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

iod of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its sug

t mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was said to reside with the village wise woman and assist her with chores; in the worst

nctions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right

the importance in magick that they have in astrology. what is more, the first astronomers also counted the sun and the moon as planets and credited them with certain qualities that have become woven into the western astrological and magical traditions. astrologers believe that the positions of the planets in the zodiac at the time of an individual's birth can influence and indicate that person's fate. in magick, the planetary strengths can be applied to any purpose under the as above, so below' principle that stresses the interconnectedness of the whole universe. you can create your own spells by using the associations, much as you create recipes by knowing the qualities and blending power of individual ingredients. and just as in cookery, those spells or recipes where you break away from

es and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow natural change and progression. but even this led to joy, because saturn was

rd, each about the length of a bootlace* place them on a table and slowly tie a loose knot in each so you secure the nine together in a circle, saying with increasing intensity: by the knot of one, the spell's begun, by the knot of two, this dream come true. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power renewed, the dream is true, the wish is free, so shall it be* gradually, slow down and reduce your chant to a whisper until you are quite still* sit and make

ABRAMELIN1

in osier or willow branches to stop the flow of milk in the breasts of nursing women, and similar infamies. but these miserable wretches had made a pact with the devil, and had become his slaves, having sworn unto him that they would work without cessation to destroy all living creatures. some of these had two years (for their pact) to run, some three, and after that time they underwent the same fate as the bohemian. at lintz i worked with a young woman, who one evening invited me to go with her, assuring me that without any risk she would conduct me to a place where i greatly desired to find myself. i allowed myself to be persuaded by her promises. she then gave unto me an unguent, with which i rubbed the principal pulses of my feet and hands; the which she did also; and at first it appe

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

far uptown" and that she "never runs about with men" it is not the failure of marriage; it is the failure of men to recognize what marriage was ordained to be. by a singular paradox it is the triumph of the bourgeois. only the hero is capable of marriage as the church understands it; for the marriage oath is a compact of appalling solemnity, an alliance of two souls against the world and against fate, with invocation of the great blessing of the most high. death is not the most beautiful of adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so this poor woman, be

he sanction of church or state, because she took marriage as an asylum instead of as a crusade, has failed in life, and now seeks alcohol under the same fatal error. wine is the ripe gladness which accompanies valor and rewards toil; it is the plume on a man's lancehead, a fluttering gallantry--not good to lean upon. therefore her eyes are glassed with horror as she gazes uncomprehending upon her fate. that which she did all to avoid confronts her: she does not realize that, had she faced it, it would have fled with all the other phantoms. for the sole reality of this universe is god. the old absinthe house is not a place. it is not bounded by four walls. it is headquarters to an army of philosophies. from this dim corner let me range, wafting thought through every air, salient against eve

ALEISTER CROWLEY ACROSS THE GULF

corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling o

dread moment, the unknown terror, had gone by; and with it i had come to light. in their terror, indeed, as i learnt long after, they sent messengers to the oldest and wisest of the priests; the high-priest of nuit, who lived at the bottom of a very deep well, so that his eyes, even by day, should remain fixed upon the stars. but he answered them that since they had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him shall be written in its place. so then i was to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ing akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowit

ing akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowit

s though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which c

familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of mard

th haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and t

ALEISTER CROWLEY BOOK OF LIES

soft and hollow, how thou dost overcome the hard and full! it dies, it gives itself; to thee is the fruit! be thou the bride; thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) daleth is the empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an o

ba's immortality. what protoplasm gains in mobile mirth is loss of the stability of earth. matter and sense and mind have had their day: nature presents the bill, and all must pay. if, as i am not, i were free to choose, how buddhahood would battle with the booze! my certainty that destiny is "good" rests on its picking me for buddhahood. were i a drunkard, i should think i had good evidence that fate was "bloody bad [128] book of lies get any book for free on: www.abika.com 124 commentary( nu-theta) the title is a euphemism for homo sapiens. the crab and the lobster are higher types of crustacae than the crayfish. the chapter is a short essay in poetic form on determinism. it hymns the great law of equilibrium and compensation, but cynically criticises all philosophers, hinting that their

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t suppers when the conversation takes a turn such that its gaiety somehow strikes to the soul, and one receives a supreme revelation which is yet perfectly inarticulate. he has forgotten his marriage and its tragic results<familiar to him since 1898, he has never been able to commit it to memory, although the plagiarism which fate has been shameless enough to perpetrate in this present life, would naturally, one might think, reopen the wound. there is a sense which assures us intuitively when we are running on a scent breast high. there is an "oddness" about the memory which is somehow annoying. it gives a feeling of shame and guiltiness. there is a tendency to blush. one feels like a schoolboy caught red-handed in the

ed by those very engineers accounted most expert to give their opinions. the method of divination, the "ratio" of it, is as obscure to-day as was that of spectrum analysis a generation ago. that the chemical composition of the fixed stars should become known to man seemed an insane imagining too ridiculous to discuss. to-day it seems equally irrational to enquire of the desert sand concerning the fate of empires. yet surely it, if any one knows, should know! to-day it may sound impossible for inanimate objects to reveal the inmost secrets of mankind and nature. we cannot say why divination is valid. we cannot trace the process by which it performs it marvels<
and nihilism; all 261 antinomies in all spheres; and the original perfection with the manifest imperfection of things. again "do that thou wilt, the most sublimely austere ethical precept ever uttered, despite its apparent licence, is seen on analysis to be indeed..the whole of the law, the sole and sufficient warrant for human action, the self-evident code of righteousness, the identification of fate with freewill, and the end of the civil war in man's nature by appointing the canon of truth, the conformity of things with themselves, to determine his every act "do what thou wilt" is to bid stars to shine, vines to bear grapes, water to seek its level; man is the only being in nature that has striven to set himself at odds with himself (e) his power to interpret the spirit of the new aeon

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the will with a capital w, and desire, want, or velleity. the main point seems to be that in aspiring to power one is limited by the true will. if you use force, violating your own nature either from lack of understanding or from petulant whim, one is merely wasting energy; things go back to normal as soon as the stress is removed. this is one small case of the big equation "free will= necessity (fate, destiny, or karma: it's all much the same idea. one is most rigidly bound by the causal chain that has dragged one to where one is; but it is one's own self that has forged the links. please refrain from the obvious retort "then, in the long run, you can't possibly go wrong: so it doesn't matter what you do" perfectly true, of course (there is no single grain of dust that shall not attain to

u are a real adept at all these well-known calculations "prepare to enter the immeasurable region" and dig out the unknown. you must construct your own qabalah! nobody can do it for you. what is your own true number? you must find it and prove it to be correct. in the course of a few years, you should have built yourself a palace of ineffable glory, a garden of indescribable delight. nor time nor fate can tame those tranquil towers, those minarets of music, or fade one blossom in those avenues of perfume! humph! nasty of me: but it has just stuck me that it might be just as well if you made a sepher sephiroth of your own! what a positively magic without tears get any book for free on: www.abika.com 64 beastly thing to suggest! however, i do suggest it. after all, it's simple enough. every

heir traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika.com 82 hold the keys, thanks to the intervention of the master who has appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of these documents. the doctrine is conveyed, as is customary a

ortunes at which no normal person would do more than cast a contemptuous glance, and get on with the job. yes, although you can scarcely evade indictment for unnecessarily employing the language of hyperbole, i see what you mean. yet the answer is adequate; the very terms of his bargain with destiny not only allow for, but imply, some such reaction on the part of the master to the bludgeonings of fate (w. e. henley15) there are two ways of looking at the problem. one is what i may call the mathematical. if i have ten and sixpence in the world and but a 14^ weh note: research it- may be "the man who could work miracles- also the british film made of the story about the time crowley was writing. 15* an english poet. magic without tears get any book for free on: www.abika.com 215 53 half-guin

ALEISTER CROWLEY SEPHER SEPHIROTH

star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence thr

ALEISTER CROWLEY THE HEART OF THE MASTER

lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vil

any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou s

ALEISTER CROWLEY THE I CHING

r. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road. lo! the great wagon with its golden load! great prince to heaven's son his duty hath showed. but guard resources as his jewel a

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

on merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make not sincerity of act a stranger. gorge within gorge, then cavern- do not go! involve not deeplier thy dangerous case! peril all round- be s

wary! guard against action; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, even to cross the river. success excuses boldness; face thy fate! good omens and true virtue joined, essay! ill leads to well, for him who leads the way; even the capital remove he may. let all men share in thine approved estate! by soul's disorders realms disintegrate. 43 the kwai hexagram water of lingam- kwai: cutting off; displeasure; front thy foe; but show reluctance due in acting so. lay well thy plans before the march begins. seek loyal friends and

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ul. the man who fails to recognize it as such is hopelessly bewildered by the irrational character of the universe, which he takes to be real; and he cannot but regard it as aimless and absurd. the adventures of his body and mind, with their desires for material and moral well-being, are obviously as foredoomed to disaster as don quixote's. he must be a fool if he struggles on (against inexorable fate) to obtain results which he knows can only end in catastrophe, a climax the more bitter as he clings the more closely to his impossible ideals. but once he acquiesces in the necessity of the course of events, and considers his body and mind as no more than the instruments which interpret himself to himself by means of dualistic presentation, he should soon acquire a complete indifference to t

which this comment is written. the last paragraph confirms the tarot attributions as given in 777, with one secret exception. the new comment "love is the law, love under will, is an interpretation of the general law of will. it is dealt with fully in the book "aleph. i here insert a few pertinent passages from that book "this is the evident and final solvent of the knot philosophical concerning fate and freewill, that it is thine own self, omniscient and omnipotent, sublime in eternity, that first didst order the course of thine own orbit, so that that which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, art made one by the love under will which is the law of thelema

nd subtlest salients, yet like steel to resist all other stress than his own, and to retain and reproduce surely and sharply the image that his acid bites into its surface. there must be no flaw, no irregularity, no granulation, no warp in its substance; it must be smooth and shining, pure metal of true temper. and he must love this chosen form, love it with fearful fervour; it is the face of his fate that craves his kiss, and in her eyes enigma blazes and smoulders; she is his death, her body his coffin where he may rot and stink, or writhe in damned dreams, self-slain, or rise in incorruption self-renewed, immortal and identical, fulfilling himself wholly in and by her, splashing all space with sparkling stars his sons and daughters, each star an image of his own infinity made manifest

ve resister' when the kaiser fled, and the germans surrendered their fleet, they abandoned nietzshe for jesus. rodjestvensky and gervera took their fleets out to certain destruction. the irish revolutionists of easter week, 1916, fought and died like men; and they have established a tradition 'jesus' himself, in the legend 'set his face as a flint to go to jerusalem' with the foreknowledge of his fate. but christians have not emphasized that heroism since the crusades. the sloppy sentimental jesus of the sunday-school is the only survivor; and the war killed him, thank ares! when the nonconformist christian churches, especially in america, found the doctrine of eternal punishment no longer tenable, they knocked the bottom out of their religion. there was nothing to fight for. so they degen

ALEISTER CROWLEY THE SWORD OF SONG

wning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of etern

ould save all men at last. but mind! the text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phrase) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain of causes men call fate, so that no sattva66 may renew once death has run life s shuttle through (their dages put it somewhat thus) what s fun to them is death to us! 490 that s clear at least. but never mind! call them idolaters and blind! we ll talk of christ. as shelley sang, shall an eternal issue hang 495* great slam a term of bridge-whist. bara is hindustani for great. john iii. 18, he that believeth not is co

agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever d

stacle of all, in fact a negation of the very object of all religion. schopenhauer shows that life is assured to the will-to-live, and unless christ (or krishna, as the case may be) destroys these folk by superior power a task from which almightiness might well recoil baffled! i much fear that eternal life, and consequently eternal suffering, joy, and change of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringin

hist book. we are, i think, justified in discarding passages which are clearly oriental fiction, just as modern criticism, however secretly theistic, discards the story of hasisadra or of noah. in justice to buddhism, let us not charge its scripture with the sisyphean task of seriously upholding the literal interpretation of obviously fantastic passages.2 may our buddhist zealots be warned by the fate of old-fashioned english orthodoxy! but when buddhism condescends to be vulgarly scientific; to observe, to classify, to think; i conceive we may take the matter seriously, and accord a reasonable investigation to its assertions. examples of such succinctness and clarity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory i

duality, this first phenomenon in the series, has, in all its illusory beauty, been seized upon, generalised from, by philosophers, and it is to this basis of partial and therefore deceptive fact that we owe the systems of vedanta and idealism, with their grotesque assumptions and muddleheaded reconcilements all complete. one fact, o sri ankaracharya, does not make a theory; let us remember your fate, and avoid generalising on insufficient evidence. with this word of warning, i leave the metaphysician to wallow in his mire, and look toward better times for the great problems of philosophy. remember that when the solution is attained it is not the solution of one learned man for his fellows, but one realised and assimilated by every man in his own consciousness. and what the solution may b

ALEISTER CROWLEY EQ I 1

t to chatter about clairvoyance- why do you threat me with these strange and awful words "because i see that to-day may decide all for you. will you come with me into the white temple, while i administer the vows? or will you enter the black temple, and swear away your soul "oh really" she said "you are too silly- but i'll do what you like next time i come here "to-day your choice- to-morrow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the pin she bore back in triumph to her master; he would work a strange working therewith* swanoff closed his books and went to bed. the streets were deadly silent; he turned his thoughts to the infinite silence of the divine p

interfered; he only laughed into his elfin beard. when god reveled himself to mortal prayer he gave a fatal opening to voltaire. our hermit had dispensed with sinai's thunder, but on the other hand he made no blunder; he knew (no doubt) that "any" axiom would furnish bricks to build some donkeydom. but- all who urged that hermit to confess caught the infection of his happiness. i would it were my fate to dree his weird; i think that i will grow an elfin beard. 138 the temple of solomon the king 139 to plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate s

ALEISTER CROWLEY EQ I 5

nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings "the queen of the dancers" see how i glide- canst thou not hold me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am

ALEISTER CROWLEY EQUINOX EQ I 1 2

rnally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast f

circumstances of union with god be compatible with the normal consciousness? interpenetrating and illuminating it, if you like; but not destroying it. well, i don't know why it shouldn't be; but i bet it isn't! all the spiritual experience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is

ALEISTER CROWLEY EQUINOX EQ I 2 2

a th, the head of the old serpent, the knower of good and of evil. 325 the ladder "i will arise and go unto my father" malkuth dark, dark, all dark! i cower, i cringe. only above me is a citron tinge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty gates! be ye lift up, ye everlasting doors! 42 the whole theory and practice of raja yoga is the awakening of a power named the kundalini, which is coiled up in what is called the sacral plexus, and then forcing this awakened power up a canal called the sushumna, which runs through the cen

e of the man! i give the sign of slain asar. i give the sign of asi towering. i give the sign of apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swar

ALEISTER CROWLEY EQUINOX EQ I 2 3

tales have this fact as their basis. here is a particularly charming one- the story of gioga's son: one day, as a boat's crew were completing a successful raid on the seals, a great storm came on, and one of the party, who had become separated from the rest, was unavoidably left behind on the skerry. the waves were dashing against the low rocks, and the unfortunate man had resigned himself to his fate, when he saw several of the surviving seals approaching. the moment they landed they threw off their skins, and appeared before him as sea-trows or seal-folk. and even those seals who had lately been skinned by the boatmen also revived in time, and took their human form, but they mourned the loss of their sea-vestures, which would for ever prevent them from returning to their homes beneath th

me and quite useless for me to express here my various thoughts and the miserable consternation into which i was thrown. i would not live those hours again for anything in the world, and had the devil been within my reach i should decidedly have given my soul to him in order that he should see me safely home. but no one came to my rescue, and, though most unwilling, i had to submit to my terrible fate. 360 when the cage, made of the strongest steel, was closed upon me, i found myself a prisoner in the most degrading state. i began to look around and to shake the bars of my grating, but in vain. the man-without-a-cover had gone. my next step was to inspect the prison. and in so doing i discovered in the left corner a box, resembling a coffin in shape, though it was certainly not a coffin su

round me; and at once 368 discarded the two pigeons and the dog. i had only to choose between the three sailors and the man-whose-nose-sings-at-will. as the latter was of great help to us, and kept the negroes amused for hours with the harmonious though plaintive accords springing at will from his nasal organ, there remained only the sailors. the natives, were, of course, totally unfit for such a fate. they could find no inner delectation in the perpetual sufferings occasioned by so dreadful an ordeal- or doom! of the three sailors, one was much too short to prove of any use. if i could easily shorten, lop, prune, and curtail a too big substitute, i could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless

ALEISTER CROWLEY EQUINOX EQ I 3 3

aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew in thy lap, ever watchful over the cradle of our fate. 13. o thou sovran all-beholding eternal sun, who lappest up the constellations of heaven, as a thirsty thief a jar of ancient wine. i know thee! o thou dawn-wing'd courtesan of light, who makest me to reel with one kiss of thy mouth, as a leaf cast into the flames of a furnace. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and

breast of the sunset, that pantest for the ravishment of night! i adore thee, evoe! i adore thee, iao! o thou serpent of malachite, that baskest in a desert of turquoise! i adore thee, evoe! i adore thee, iao! o thou fierce whirlpool of passion, that art sucked up by the mouth of the sun! i adore thee, evoe! i adore thee, iao! o thou green cockatrice of hell, that art coiled around the finger of fate! i adore thee, evoe! i adore thee, iao! o thou lambent laughter of fire, that art wound round 68 the heart of the waters! i adore thee, evoe! i adore thee, iao! o thou gorilla blizzard air, that tearest out earth's tresses by the roots! i adore thee, evoe! i adore thee, iao! o thou reveller of spirit, that carousest in the halls of matter! i adore thee, evoe! i adore thee, iao! o thou red-lip

ALEISTER CROWLEY EQUINOX EQ I 3

: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, and lions roar, and boreas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of he

gh for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun's ensanguine dart spear-bright in my blazing heart, and my being's basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend from

ALEISTER CROWLEY EQUINOX EQ I 4 2

orm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm he

l, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world is sick, and not a part. conterminous with its own universe the horror of my heart! ananda vijja. 273 the angostic an agnostic is one who thinks that he knows everything. victor b. neuburg. the mantra-yoga i how should i seek to make a song for thee when all my

ALEISTER CROWLEY EQUINOX EQ I 4 3

is radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who

t sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy wom

unshaken fortalice; the good knights laugh no more at all. grimmer than heather hordes can scowl, the spectre hunger rages there; he passes like a midnight owl, hooting his heraldry, despair. the knights and squires of palamede stalk pale and lean through court and hall; though sharp and swift the archers speed their yardlong arrows from the wall. their numbers thin; their strength decays; their fate is written plain to read: these are the dread deciduous days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sun

oreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the sarac

rt their square or shovel hats, a squeaking, tooth-bare brotherhood, innumerable as summer gnats 43 buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 44 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage "now by thine holy beard" quoth he "and by thy venerable age i charge thee this my riddle ree" then said that gentle eremite "this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and

quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master- i or fate" 85 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of

ALEISTER CROWLEY EQUINOX EQ I 4

lf-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life. a selection from the essays of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making

adden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me with a viper's hiss- and was not death upon us then, no bastard of thy maiden kiss? god's grace, the all-surpassing gift! el arabi! el arabi! yea, death is man's elixir when

ALEISTER CROWLEY EQUINOX EQ I 6 2

e eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the mo

e place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abys

he gave with one last kissing cry the unborn child to save. and thou, o zeus, the sire of bromius- hunter dire- didst snatch the unborn babe from that olympian fire: in thine own thigh most holy that offspring melancholy didst hide, didst feed, on light, ambrosia, and moly. ay! and with serpent hair and limbs divinely fair didst thou, dionysus, leap forth to the nectar air! ay! thus the dreams of fate we dare commemorate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i ha

tories how catastrophe becomes; how above the victor's glories in the trumpets and the drums 72 and the cry of millions "master" looms the shadow of disaster. every hour a man hath said "that at least is scotched and dead" some one circumstance "at last that, and its effects, are past" some one terror- subtle foe "i have laid that spectre low" they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master yet of the strong soul that bade itself forget["a dim red light dawns" besz "enters, leading four" probationers "who bear the pastos. they place it before the altar] aries. what is this offering? besz. the eater of flesh is my name. aries. oh, our lord, our lord! arise in thy might, and let t

the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designed nobler and newer in mine older mind. i am: i am not, but all-changing move the worlds evolving in a golden ladder, spiral or helical, fresh gusts of love filling one sphere from the last sphere grown gladder; all gateways leading far to the above. even as the bright coils of the emerald adder climb o

people and thy god my god["she walks to the throne" mercury. peace upon thee, beloved. but the brethren say sooth. even mercury liveth not for ever["he recites" the light streams stronger through the lamps of sense. intelligence grows as we go. alas: its icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vain arrayed? their light dismayed 105 before the vast blind spaces of the sky? o galaxy of thousands upon thousands closely curled, your golden world incalculably small, its closest cluster mere milky lustre staining the infinite darkness! base and blind our minion mind seeks a great light, a light sufficient, light insufferably bright, hence hidden for an hou

ALEISTER CROWLEY EQUINOX EQ I 6

r that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her s

rug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows a

e flanks of a weary horse? nor heart nor clock could feel remorse, but kept their definite deadly course, jeanne! alas! for man, for his life's disaster: the clock beats fast, but a heart beats faster. 48 oh, your love was a marvellous thing, jeanne! it was dawn, it was fire, it was birth, it was spring, jeanne! but this is the curse, that it quickens its rate, lest man by love should escape from fate and win from the dust to the uncreate, jeanne! nay, we are lovers, you and i- and we must die, and our love must die! how have we striven, each of us, jeanne! to break the bars of the prison-house, jeanne! we have raged like cats in a ring of fire, driven by desire that was true desire, the hate of the lower, the love of the higher, jeanne! what is the end of it, jeanne? why, that's a mystery

delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw, and that flaw were man! 50 then- even then- we are here, jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the l

ou" she whispered "to understand the child" she fell back. the physician ran forward. he knew that he had no useful purpose there: but he motioned edgar away. too late. edgar had understood the event. he fell upon the dead girl's breast, crash! the nurse shook herself, half angrily, as a retriever shakes off water. then she put the child into his arms. marital nay 148 the autumn woods. the eye of fate is closed; the olden doom lies in the wrack of things. there is no sigh; only the wind cries through the lonely woods, and the barren motherhood of the world is manifest shamelessly; in the dank, pale autumn woods the fallen leaves lie squelching under the feet of the desolate gnomes; and now the birds are silent, and the streams flow sluggishly through the veins of the world. dark gray and c

slim-passing dryad through the lonely woods! i will follow thee in the paths of dank decay; decadent autumn, with thy lonely broods of active gnomes, and little red-capped fays, feasting in the summer dead under the trees dripping with autumn rains- ah! take me too, me too into the silence of the past, 150 the grave of desolation! i am weary of all things; let me sleep my life away! the breast of fate is pregnant with despair got on her by the piercing shaft of time. ah! unborn child of fate and time, i am weary of them that gave thee birth. shall i love thee? o darling, wilt thou come to me in the silence, saying: i hear the mystery of time, and the secret of fate? i know not yet, but surely thou shalt know of the rose, the rose, the rose of the world; with thee shall i bear the chalice o

ALEX SANDERS THE KING OF THE WITCHES

untries to declare war on witches had been france, where they .were burnt at the stake several decades before the papal bull. at that time whole villages still followed the old religion and even the priests, who were mostly drawn from the peasant class, were only outwardly christian. having tried to stamp out witchcraft by persuasion, the clergy, backed by civil law, overcame it by force-the same fate as had befallen the ancient religions of egypt and of the aztecs. ill england tolerance had prevailed until the arrival of the inquisitors. at first the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal

other and sisters were there and he had to pretend it was a nickname. he revelled in gran's favouritism; he loved his mother, even his father, but gran was someone very special 'what would have happened' he once asked her 'if i had not interrupted your ritual that day? would you have let me go on as anon-witch' she did not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been a witch's daughter. gran was certainly proud ofher apt pupil; he had mastered 20 the rituals, he knew how to draw the magic circle, how to call down the power to work for him, how to conjure up spirit children he could play with. gran understood all this of old and

he same.mystic symbols, consecrated in the circle and worn round the petitioner's neck. whether by psychology, luck or witchcraft, there must. be a regiment ofchildren who have beep. conceived while their mothers were wearing this witches' charm, as our fues. of thank-you letters show. 128 q: arenop--witchesgrateful when you succeed in helping them? a:.not all. ifour spells work,theyputit down to fate. if they fail, they say we are. ineffective.yet they.often come back to have new problems solved. q: youcall.down power from the moon, but what will happen now that man has taken it over? a: nothing; the moon is symbolic, nothing else. q: do the n.uderites ever lead to orgies? a: not in my experience. nudity soon loses its novelty, and most of us are more attractive to the. opposite sex when

ALEXANDRIAN BOOK OF SHADOWS OCCULT

o thou who hast declared intent to become one of us, hear then that which thou must know to do: single is the race, single of men and of gods, from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, t

ound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought thee in these ways. abide with me; but let me place my cold hand on thy heart. she replied: i love thee not. why dost thou cause all things that i love and take delight in to fade and die? death replied 'lady 'tis age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time, i give them rest and peace, and strength so that they may return. but thou! thou art lovely. return not; abide with me! but she answered: i love thee not! then said death: an thou receivest not my hand upon thy heart, thou must kneel to death's scourge. it is fate- better so, she said. and she

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

heir own scheme. d. the great deva of the earth planet. they work with the law; they are the cognizers of the intelligent purpose of the planetary logos, and know his plans; they are the vital activity of the planet, and in a subtle sense they are not only the ray representatives but likewise the link between the chain and the scheme. it might here be stated that the relative failure that was the fate of the moon chain in our scheme has greatly handicapped their work, and made it imperative for them to employ drastic measures in order to offset that failure. herein lies another clue to the world turmoil- 242- a treatise on cosmic fire copyright 1998 lucis trust b. the moon chain. it might be of interest here, if, before passing on to other matters, we took up the very difficult subject of

ALICE A BAILEY05 THE LIGHT OF THE SOUL

lane conditions, but the fears of the mind, based upon memory, imagination and anticipation, and the power to visualize. these are difficult to overcome and can only be dominated by the ego or soul itself. 7. doubt. this is one of the most interesting of the modifications for it concerns causes more than effects. the man who doubts can be described perhaps as doubting himself as an arbiter of his fate, his fellowmen as to their nature and reactions, god, or the first cause as witnessed by the controversies built up around religion and its exponents, nature itself, which doubt urges him on to constant scientific investigation and finally, the mind itself. when he begins to question the capacity of the mind to explain, interpret and comprehend, he has practically exhausted the sum total of h

of what the buddhist calls "right conduct" it will be seen that they form the basis of all true law and that their infringement constitutes lawlessness. the word translated duty or obligation, could well be expressed by that comprehensive term dharma in respect to others. dharma means literally the proper working out of one's obligations (or karma) in the place, surroundings and environment where fate has put one. certain governing factors in conduct must be observed and no latitude is permitted in these respects no matter what one's nationality, no matter what the locality in which one finds oneself, and no matter what age one may be or what emergency may arise. these are the five immutable laws governing human conduct and when they are followed by all the sons of men, the full significan

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ay "there is a flame within me that has stood unmoved, untroubled through a mist of years, knowing nor love nor laughter, hope nor fears, nor foolish throb of ill, nor wine of good. i feel no shadow of the winds that brood, i hear no whisper of a tide that veers, i weave no thought of passion, nor of tears, unfettered i of time, of habitude. i know no birth, i know no death that chills; i fear no fate, nor fashion, cause nor creed, i shall outdream the slumber of the hills, i am the bud, the flower, i the seed; for i do know that in whate'er i see i am the part, and it the soul of me."22(109) contrariwise, it may produce the mystical ecstasy that uplifting and outpouring of the heart towards divinity, to which our mystical literature bears constant witness. it is a condition of exaltation

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

y wander back to him who sent them forth and him they bruise and kill. 14. the idle thought, time selfish thought, the cruel hateful thought if rendered into word produce a prison, poison all the springs of life, lead to disease, and cause disaster and delay. therefore, be sweet and kind and good as far as in thee lies. keep silence and the light will enter in. 15. speak not of self. pity not thy fate. the thoughts of self and of thy lower destiny prevent the inner voice of thine own soul from striking upon thine ear. speak of the soul; enlarge upon the plan; forget thyself in building for the world. thus is the law of form offset. thus can the rule of love enter upon that world. these simple rules will lay right foundations for the carrying forward of the magical work, and will render the

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

hese two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness. their eyes have also to be lifted away from the group of workers and from the hierarchy which they constitute and to be fixed on wider horizons and vaster realms of activity. they great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt w

ey sought to hold that which they had gathered and to dedicate it to the service of god. their unrecognised motive was love of riches and a desire to hold safe their gains. ancient tradition, as taught by the teachers of the past, tells us that "they turned their faces towards the gates of earth. their friends went on. they stayed behind. the masters met in conclave and decided what should be the fate of those who, having reached the gates of light, loved the possessions of the world more than they loved the service of the light. again the word went forth to the revolting three, who waited still without the gates"`hold what you have and gather more, but know no peace. garner the fruits of mind, and seek your power in wide possessions, but have no sure abiding place"`within yourselves, beca

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

cy. all great ideas come forth from the world of divinity through the medium of the great intuitives, and the history of humanity is essentially the history of ideas their coming forth through the medium of some intuitive thinker, their recognition by the few, their growth in popularity, and their eventual integration in the thought world, the pattern world of the thinkers of the race. then their fate is determined, and eventually the new and unique idea becomes the popularly and publicly accepted model of human conduct "to the question, then, whether it is personalities or ideas which decide the fate of an age, the answer is that the age get its ideas from personalities."30 christ embodied a great idea, the idea that god is love, and that love is the motivating power of the universe. this

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

of the world and the world disciples. the progress of the undeveloped and the average man can be covered by the following statements, taken sequentially and describing the stages of his progress under the promptings of desire: 1. the urge to experience, to exist, and to satisfy the instinctual nature. 2. experience, grasping, existing, followed by renewed demand for more satisfying compliances of fate or destiny. 3. cycle after cycle of demand for satisfaction, a period of satisfaction of a temporary nature, and then further demands. this is the story of the race. 4. experience, steadily sought and pursued upon the three planes of human evolution- 96- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 5. then the same experience, but this time as an

sorily, i realise, for that is all that is possible) i shall have been able to indicate a possible way out and to have offered such practical suggestions that light may appear in the dense darkness, the future hold much promise, and the present much of experiment, leading to improvement and understanding. the major science today is psychology. it is one that is yet in its infancy but it holds the fate of humanity in its grasp and it has the power (rightly developed and employed) to save the race. the reason for its greatness and usefulness lies in the fact that it lays the emphasis upon the relation of the unit to the whole, to the environment and contacts; it studies man's equipment and apparatus of such contact, and seeks to produce right adaptation, correct integration and coordination

expressing, in many other forms, his inability to tune in on his surroundings. lack of understanding, of right relationship, and inability correctly to blend the inner and the outer forms of the life structure, will be evidenced. the cause of the cleavage in this case is usually found somewhere within the astral body itself. 3. found between a man and his life task, or the life activity to which fate ordains him and pre-disposition inclines him. the difficulty here lies in a definite break or failure of continuity between the mind nature, determining purpose, and the astral nature, governing impulse. 4. found between a man and his overshadowing (and slowly domination) soul. this leads to much realised unhappiness, dire conflict, and the eventual and symbolic "death of the personality" her

imited circumstances and unhappy occurrences are the result of his own creative imagination. he is told they are really non-existent. in the two schools of thought, the truth about destiny as it works out under the law of cause and effect and the truth about man's innate divinity are taught and emphasised, but, in both cases, the man himself is a negative subject, and the victim either of a cruel fate or of his divinity. i am wording this with deliberation because i am anxious for my readers to realise that destiny never intended man to be a helpless victim of circumstance or the self-hypnotised tool of an affirmed, but undeveloped, divinity. man is intended to be the intelligent arbiter of his own destiny, and a conscious exponent of his own innate divinity, of the god within. again, scho

ng doomed. others regard the situation as one in which they have their opportunity to assume prominence, to come to the forefront or surface in some department of world activity. they thus exploit the masses, and twist the situation to their own ends, sometimes with the best intentions, sometimes because they see their chance to arrive at power and prominence, and sometimes because life, destiny, fate or karma (we can use whichever word we like) casts them for that position, and they become men of destiny. they find themselves with their hand upon some ship of state, and are the controlling agent in some party, some group and in some political, religious or economic situation. yet all the time they are but pawns in the hands of those who are working to some wider end. this whole matter mig

at there is no sure ground to be found anywhere. the present world situation has in it the seeds of dire trouble and catastrophe faces the people, as it has three times before, though on a much lesser scale. this can all be averted, however, if those who know the goal and see the vision and the emerging possibilities rally their force and by the strength of love and sacrifice offset the forces of fate and of death. as those who guide and teach upon the inner side of life look out upon the world they see in every country, in every race and in every religious body, thus coloring every ideology or school of thought (economic, political and religious) those who are moved by love of their fellowmen and are actuated by an earnest desire for their true welfare. i would like at this time to emphas

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ou to find out the truth of what i have indicated and lead you to take the needed steps. having reasoned the matter out, then struggle not with the discovered condition but apply to your life the opposing quality with determination and persistence. self-pity must give place to compassionate interest in others those in your own home, in your business relations and in all whom you meet and life and fate throws in your way. isolation must give place to cooperation, not an enforced cooperation but a spontaneous longing to be with and to share with others the processes of living, loving, occult duty. ponder much upon this last phrase. it is a seed thought for your life at present. the second suggestion is the cultivation of indifference that spiritual indifference which pays no undue attention

hological types and thus lay the foundation for the new psychology for which modern psychology, materialistic as it may be, has laid a sound basis. volume three is entirely given over to the subject of esoteric astrology and forms a unit in itself. it is intended to launch the new astrology which is founded on the soul and not on the personality. orthodox astrology sets up a chart which gives the fate and destiny of the personality, and when that personality is little evolved or is only of an average development, it can be and often is amazingly correct. it is not so correct, however, in the case of highly developed people, aspirants, disciples and initiates who are beginning to control their stars and consequently their actions; the events and the happenings in their lives then become unp

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ns, with great streams of wandering jews moving ceaselessly north, south and west and a small trickle going east; expelled from cities and countries during the middle ages, then after a period of relative quiescence again the displaced jews were on the move in europe, homeless, drifting hither and thither (along with many thousands of other nationalities, however, helpless in the hands of a cruel fate, or not so helpless but organized by certain political groups for international and selfish ends. in the countries where anti-semitic feeling has been practically nonexistent for decades, antagonism is rising; in great britain its evil head can now be seen, and in the united states of america it is a mounting menace. it is for the gentiles to bring the cycle of persecutions to an end once and

e lives. the need of the jew at this time is for a solution of this ancient problem which has disturbed the peace of countries down the centuries. the responsibility of the non-jews, in the light of humanitarian demand, is vital; the record of the persecution of the jews is a grievous and ghastly story, only paralleled by the jewish treatment of their enemies, as related in the old testament. the fate of the jews in the world war is a terrible tale of cruelty, torture and wholesale murder and the treatment of the jews down the ages is one of the blackest chapters in human history. for it there is no excuse or condonation, and right thinking people everywhere are aware of this and are eagerly demanding that these persecutions end. the spiritual forces of the world and the spiritual leaders

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

one. its goal is one and it is as one great human family that we must emerge into the future. i would emphasis this thought: it is as one humanity, chastened, disciplined but illumined and fused, that we must emerge into the future. those who do not grasp this important fact, whether they are what is called belligerents or neutrals, will suffer deeply as a result of their non-participation in the fate of the whole. the isolationist or the super-racial attitudes of the bewildered german people are the attitudes of the separative tendencies of the form nature with its wrong emphasis; but so also is the attitude, veiled under beautiful words and misty idealism, of any neutral power who stands aloof from the happenings of the present. the hierarchy is not neutral. it is one with the right elem

. hitherto it has been primarily taurus and leo as well as libra which have coloured british attitudes, decisions and activities. can britain change and preserving the will-to-order and balanced judgment which libra confers upon her eliminate the taurian aspects which have led her blindly to seek that which she desires and because of her powerful personality to gain those ends? there is an ironic fate which determines that this great nation, having in past centuries been one of the major aggressors of the world, should now bring to an end, with the aid of france (which has a very similar aggressive tendency, the period of aggression, and so be used to inaugurate an age of cooperation, of understanding and of mutually shared responsibility. the future of the world lies at present largely in

soul ray in the consciousness of its leaders. its sixth ray personality is responding to the call of the first ray energy and hence all the present unhappy attitudes and activities, and hence also its link with germany through the soul ray of both nations and with italy through the personality rays. hence, therefore, the axis. i would here point out that in these inter-relations is no inevitable fate or unavoidable destiny. the aim of the individual disciple is to handle the forces which play through him in such a manner that only constructive good can eventuate. he can misuse energy or employ it for soul ends. so it is with nations and races. the fate of a nation lies in the hands of its leaders usually; they marshal the nation's forces, focus the national intent (if intuitive enough) an

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

y. the following attitudes and positions taken by the esoteric astrologer should also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumstances. when correctly interpreted for the average man and for the unevolved man, they can and do indicate the personality destiny and fate; they do condition and completely control the man who has no conscious soul experience. the moment that a man becomes aware of his own soul and is endeavouring to control his own "path in life" the influence of the planets, per se, definitely weakens and steadily becomes less and less; his personality chart appears inconclusive and often most inaccurate. it is the force flowing through the pl

m one of the stars of the great bear. it is these relationships with which esoteric astrology deals, and from them the universal can be grasped and the particular understood. the human being in his eventual recognised group relationships is of more importance than appears in his individual life, which the orthodox horoscope seeks to elucidate. it only determines his little destiny and unimportant fate. esoteric astrology indicates his group usefulness and the scope of his potential consciousness. i would remind you here that frequently when the ruler of a sign is given as the sun or the moon i shall speak of one of the hidden planets, uranus or vulcan. these are interchangeable in their use and it is difficult to tell to which the esoteric planet refers unless you have been told. hence my

noted that the experience of the three crosses has a masonic significance and can be connected with the blue lodge: 1. the common cross. the e\ a\ degree 2. the fixed cross. the f\ c\ degree 3. the cardinal cross. the m\ m\ degree much will come to light in masonry when its astrological implications are studied and understood. much also will be revealed anent individual life and purpose when the fate of certain planets (when in the various zodiacal signs) is properly investigated and grasped and their symbolic significances interpreted. for instance, it is well known theoretically and mathematically that, 1. the sun is exalted in aries. here the sun stands for the life of the spirit which comes to full expression as the result of the great evolutionary process, initiated in aries. the lif

capricorn holds in itself the seeds of death and finality the death which takes place finally and eventually in pisces. ponder on this. when crystallisation has reached a certain degree of density and so-called "hardness" it is easily shattered and destroyed and man, born in capricorn, then brings about his own destruction; this is due to his fundamentally materialistic nature, plus the "blows of fate" which are the enactments of the law of karma. again and again, a certain measure of concreteness is achieved, only again to undergo destruction, prior to the release of the life and the rebuilding of the form. secondly, capricorn is ever the sign of conclusion, and of this the mountain top is frequently (though not always) the symbol, for it marks the point beyond which further ascent in any

the soul ray in the consciousness of its leaders. its sixth ray personality is responding to the call of the first ray energy; hence all the present unhappy attitudes and activities, and hence also its link with germany through the soul ray of both nations and with italy through the personality rays. hence, therefore, the axis. i would here point out that in these inter-relations is no inevitable fate or unavoidable destiny. the aim of the individual disciple is to handle the forces which play through him in such a manner that only constructive good can eventuate. he can misuse energy or employ it for soul ends. so it is with nations and races. the fate of the nations lies in the hands of its leaders usually; they marshal the nations' forces, focus the national intent (if intuitive enough)

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s of us, thousands of us are trying to take right action but we get no cooperation from the jews- 69- the unfinished autobiography copyright 1998 lucis trust forgive this digression, but the memory of mr. jacob weinberg who so befriended me, started me off on a subject about which i am acutely concerned. the problem, therefore, facing walter and myself was what should we do? i understood walter's fate was largely in my hands. if i could induce him to behave himself and treat me with ordinary decency eventually the bishop would endeavor to get him another charge in another diocese where he would not be handicapped by his past, though the bishop of that diocese would, of course, have to know the details. i remember well the evening in which i put the situation flatly and baldly to walter, af

mself and treat me with ordinary decency eventually the bishop would endeavor to get him another charge in another diocese where he would not be handicapped by his past, though the bishop of that diocese would, of course, have to know the details. i remember well the evening in which i put the situation flatly and baldly to walter, after having a long talk with the bishop. i made him see that his fate did lie in my hands and that it would be the part of wisdom for him to stop knocking me about. i told him that any time i could get a divorce from him on the strength of the testimony of the doctor who had looked after me when ellison was born and who had seen me with bruises all over my body. this threat from the point of view of the episcopal church was potent. his career as a priest would

of paramount importance and that they are entitled to it and will get it if they affirm their divinity a divinity which is there but which they are not evolved enough as yet to express. why should i be exempt from these things when all humanity is suffering from them? who am i that i should be rich, for neither poverty nor riches really matter? who am i that i should have perfect health when the fate of humanity at this time seems to indicate something different? i believe firmly that when i can, through the process of evolution, fully express the divinity that is in me i shall have perfect health. i shall not care whether i am rich or poor, and having a popularity with other personalities will not matter to me at all. i am bringing this up most definitely because these misleading doctrin

had met so many people whom i knew to be more effective in world service, more intelligent in serving the christ, and more truly exponents of brotherhood that my eyes were opened to the futility and uselessness of this kind of literature. owing to all these various causes many people were leaving the theosophical society in disgust and bewilderment. i have often wondered what would have been the fate of the t.s. if they had had the grit to stay in, if they had refused to be ousted, and if they had fought for the spiritual basis of the movement. but they did not and a great number of the worthwhile people got out, feeling frustrated and handicapped and unable to work. i, personally, never resigned from the society and it is only during the past few years that i have let my annual dues laps

hological types and thus lay the foundation for the new psychology for which modern psychology, materialistic as it may be, has laid a sound basis. volume three is entirely given over to the subject of esoteric astrology and forms a unit in itself. it is intended to launch the new astrology which is founded on the soul and not on the personality. orthodox astrology sets up a chart which gives the fate and destiny of the personality and when that personality is little evolved or is only of an average development, it can be and often is amazingly correct. it is not so correct, however, in the case of highly developed people, aspirants, disciples and initiates who are beginning to control their stars and consequently their actions; the events and the happenings in their lives then become unpr

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

uirements the use of certain words and mantrams, then the academic knowledge would indeed be needless. but these requirements are not and can not be met. healers, as a rule, have none of these powers. that they frequently heal (though not as often as they think they do) is true, but when successful they have succeeded in doing one or other of the following: healed the patient when his destiny and fate so willed it and his soul had therefore drawn its vehicle (the physical man) into the radiatory aura of a healer or a healing group. the probability is that the patient would have recovered in any case but that the process was hastened by the- 101- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust applied effort and attention, plus faith. interfered with the

icularly predatory and rapacious person begin to suffer from a dire disease which seemed to arise from within himself and whilst suffering hold on to his love of life (as tubercular people do today, they were faced with another aspect or form of the original law (imposed in lemurian times) which said "the soul that sinneth, it shall die" death had hitherto been accepted without questioning as the fate of all living things, but now, for the first time, mental relationship between individual action and death was recognised as yet in a dim and feeble way and a great step forward was made in the human consciousness. instinct failed to handle this situation. death, brother of mine, is a great and universal heritage; all forms die, for such is the law of life, to speak in paradoxes. the time had

. their demand has been for the gentile nations to put the matter right, and many gentiles have attempted to do so. until, however, the jews themselves face up to the situation and admit that there may be for them the working out of the retributive aspect of the law of cause and effect, and until they endeavour to ascertain what it is in them, as a race, which has initiated their ancient and dire fate, this basic world issue will remain as it has been since the very night of time. that within the race there are and have been great, good, just and spiritual men is unalterably true. a generalisation is never a complete expression of the truth. but, viewing the problem of the jews in time and space, in history and today, the points which i have made will bear careful consideration by the jews

escence which leads to non-action, but one which produces a sense of responsibility for right action. this right action will lead either to full payment of the penalty through the well-known process of death or to the success of the steps taken to induce health. in the case of the healer, it will lead to a recognition of potent forces working through the patient and a willingness.for the destined fate to take place; in both cases the feverish anxiety so often present will not intervene between the healer's intention and the patient, preventing sound happenings- 322- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the second important thing is for the patient to remember, if his condition permits, that what he is enduring is the fate and the lot of the m

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s (of which north, south, east and west are symbols) there are specific techniques, but today i may only indicate direction. 2. a sense of "intelligent supervision. this must be esoterically understood. what does this mean? one of the most deeply spiritual qualities which would-be initiates must unfold is the constant recognition of a focussed control upon daily life, circumstance, the future and fate. this is as yet an embryonic sense or entirely new avenue of perception and relatively close to and an aspect of the will aspect of divinity. it makes man conscious of his destiny, develops in him predictive power and gives him initiate insight into purpose and its unfolding plan. it is a faculty which you would do well to consider and try to imagine as a step towards development. 3. the sens

ality of the light of love which is of solar origin; this is one of the teachings which he will make somewhat clearer to mankind. more along these lines i cannot tell you. it was necessary for me, however, to speak of these matters, even if they sound to you to be but symbols and parables; they will aid you to gain a more just appreciation of initiation. in the planetary and cosmic processes, the fate, the attainment and the progress of the individual initiate are of small importance in the vast scheme of the divine life. can you grasp anything of what i mean when i say that initiation is a planetary activity, based on the life of the planetary logos and the point of spiritual attainment of sanat kumara? this attainment sweeps or carries the initiate into ever widening spheres of "lighted

eturn to that group with immunity and helpfulness in their hands the group from which they have been freed. i have for you a suggestion. i will not call it an order, for no master ever gives commands, and in any case you belong to the ashram of k.h. and will have received your instructions direct from him. he feels as i do, that in the pressure and anxiety and in your psychic participation in the fate of your country and in your sensitive reaction to racial strain, the import of his conversation with you a year ago may not have registered adequately. it has been difficult for you and well-nigh impossible to concentrate on planning. i am therefore going to summarise for you what he then said. the group protection accorded you (greater than perhaps you realise) enables me to reach you more e

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

everywhere those who are affiliated with spiritual groups and are therefore linked subjectively to their group brothers in all lands, so that a pervasive, intelligent influence can ceaselessly make its impact felt upon the minds of men and produce finally the needed good feeling, good will and good lives. the world crisis september 1939 humanity is passing through an acute crisis and its karma or fate is heavy upon it. being so close to events, it is not easy for humanity to see them in their true perspective and it is in order that you may see more clearly that i write today. a broader vision and a wider horizon may help you to understand, and it may be of profit to you if you can be helped to see the picture as it appears to us, the teachers on the inner side, and also in relation to its

which generates at-one-ment, loving understanding and goodwill. you might here rightly enquire how this can be so when humanity is overwhelmed by a ghastly world war at this time. i would remind you that the hierarchy is guided in its conclusions by the mass light and by the inner subjective oft unexpressed reactions of the multitude and never by the outer happenings upon the physical plane. the fate of the form life and of outer organisations is deemed of small importance compared with the sensed inner spiritual development. that development must necessarily outrun the outer manifestation. humanity is today further- 71- the externalisation of the hierarchy copyright 1998 lucis trust advanced spiritually and mentally than might appear from external happenings. the first result of such dev

hese are interesting numbers, for 28 is 4 x 7, which are the years of a complete personality cycle. i do not wish you to infer from the above that the period of active combat and conflict must necessarily be prolonged until 1942. such is not the case. the early termination of the conflict or its indefinite extension lies in the keeping of humanity itself; men must increasingly determine their own fate as they emerge from the stage of adolescence into that of maturity, responsibility and achievement. this period of twenty-eight years is, however, of paramount importance and upon the next three years much depends. again i tell you that even the hierarchy itself, with all its knowledge, vision and understanding- 74- the externalisation of the hierarchy copyright 1998 lucis trust and with all

en possible, because never before has mankind been at the stage where it could grasp the situation intelligently, or been so closely and rapidly interrelated by the radio, telephone, the press and the telegraph. the needed choices can now be made in cooperation, in consultation and with open eyes. the choice is clearly before the thinking people in every country, and upon their decision rests the fate of the less intelligent masses. hence the present responsibility of the national leaders, of the representatives of the people in the governments, of the churches, and of the intelligentsia in all lands, without exception. there should be no shirking or evasion of responsibility. there is, however, much- 141- the externalisation of the hierarchy copyright 1998 lucis trust in past communicatio

. these enlightened people will back their judgment with a focussed will to bring in the era wherein these values will dominate, and they are also willing to take the necessary measures to make these values possible. i would like to deal openly and frankly with the problems with which you are being confronted when you face the world as it is today and the world as it may be tomorrow a world whose fate is still unsettled. i would present possibilities with a definite application to the reactions of such empires as those of great britain, france and holland, and with indication as to how the united states of america should be expected to respond. i write as one who represents the hierarchy, as a member of a certain standing in its ranks, and as one also who works day and night for the succes

to stand with the forces of- 162- the externalisation of the hierarchy copyright 1998 lucis trust light. these are difficult and terrible days. men and women are needed who have the courage and the insight to stand with steadfastness and to take the steps which are needed no matter what they may be to bring this war to an end. vast sections of humanity can do no more than acquiesce in the unhappy fate which has overtaken them. they are unable to think or pray or even to summon faith to their aid. they feel without hope. for them, you must think; for them, you must pray; for them, you must have faith and above all else at this time for them you must act. the work of reconstruction lies in the future. the demand today is for the building of a bulwark of defence around humanity; then having f

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

ll be present upon the earth. all these avatars embody energy to the extent that any particular planet is capable of receiving it. these are interesting items of information but are only of value in so far as they convey to you a sense of planetary integrity and of solar synthesis, and present to you a closer spiritual inter-relation in which you, as individuals, can share if you are linking your fate and service to that of the new group of world servers. then you will be in the direct line of spiritual descent, of divine energy; in this thought you have the clue to the doctrine (so travestied and misused) of the apostolic succession. the details, the personnel and the techniques of the two higher groups lie beyond your ken; they work in cooperation with the planetary logos himself, and th

APOCRYPHON OF JOHN

king and the eternal light of man. when the chief archon realized that they were exalted above him in the height- and they surpass him in thinking- then he wanted to seize their thought, not knowing that they surpassed him in thinking, and that he will not be able to seize them "he made a plan with his authorities, which are his powers, and they committed together adultery with sophia, and bitter fate was begotten through them, which is the last of the changeable bonds. and it is of a sort that is interchangeable. and it is harder and stronger than she with whom the gods united, and the angels and the demons and all the generations until this day. for from that fate came forth every sin and injustice and blasphemy, and the chain of forgetfulness and ignorance and every severe command, and

fate came forth every sin and injustice and blasphemy, and the chain of forgetfulness and ignorance and every severe command, and serious sins and great fears. and thus the whole creation was made blind, in order that they may not know god, who is above all of them. and because of the chain of forgetfulness, their sins were hidden. for they are bound with measures and times and moments, since it (fate) is lord over everything "and he (the chief archon) repented for everything which had come into being through him. this time he planned to bring a flood upon the work of man. but the greatness of the light of the foreknowledge informed noah, and he proclaimed (it) to all the offspring which are the sons of men. but those who were strangers to him did not listen to him. it is not as moses said

ARADIA GOSPEL OF THE WITCHES

zza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparmiando.as appetit

hite silk and diamonds indicate the dew. page 42 chapter x.madonna diana.the madonna is essentially the goddess of the moon. naples in the ninties, by e. n. rolfe.once there was, in the very old time in cettardo alto, a girl of astonishing beauty, and she wasbetrothed to a young man who was as remarkable for good looks as herself; but though well bornand bred, the fortune or misfortunes of war or fate had made them both extremely poor. and if theyoung lady had one fault, it was her great pride, nor would she willingly be married unless in goodstyle, with luxury and festivity, in a fine garment, with many bridesmaids of rank.and this became to the beautiful rorasa for such was her name such an object of desire, thather head was half turned with it, and the other girls of her acquaintance, t

you show,peace, diana, thou shalt not know.answer well the prayer ive sent thee,or day and night will i torment thee! page 26 and with what power i have i conjure theet o grant to me the favour i implore!three things ive gathered in the garden here:a lemon, orange, and a mandarin;ive gathered them to bring good luck to me.two of them i do grasp here in my hand,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without seeing them intothe air, and if the lemon remains, the ceremony proceeds as follows. this is evident, since in it theincantation is confused with a prose direction how to act.]saying this, one looks up at the sky, and i found the lemon in one hand

he allora di andare a dormire,andra alle bische a giuocare,e tu nunqua lo seguirai.e tu col tuo bri bri, le dirai,chi non paga delitiavranno pene e guai. page 21 n r r r r r una altra volta ti scongiuroche tu non abbia ne pace ne bene,tu possa essere sempre in mezzo alle pene,fino che la grazia che io ti chiedonon mi farai!invocation to the holy-stone. 9 i have founda holy-stone upon the ground.o fate! i thank thee for the happy find,also the spirit who upon this roadhath given it to me;and may it prove to be for my true goodand my good fortune!i rise in the morning by the earliest dawn,and i go forth to walk through (pleasant) vales,all in the mountains or the meadows fair,seeking for luck while onward still i roam,seeking for rue and vervain scented sweet,because they bring good fortune

he salt.i do conjure thee, salt, lo! here at noon,exactly in the middle of a streami take my place and see the water round,likewise the sun, and think of nothing elsewhile here besides the water and the sun:for all my soul is turned in truth to them;i do indeed desire no other thought,i yearn to learn the very truth of truths,for i have suffered long with the desiret o know my future or my coming fate,if good or evil will prevail in it.water and sun, be gracious unto me!here follows the conjuration of cain.scongiurazione di cano.tuo cano, tu non possa averne pace e ne bene fino chedal sole* andate non sarai coi piedicorrendo, le mani battendo,e pregarlo per me che mi faccia sapere,il mio destino, se cattiva fosse,allora me lo faccia cambiare,se questa grazia mi farete,lacqua al lo splendor

enire la farina,sei stata sotto terra, dove tuttisono nascosti tutti in segreti,maccinata che siei a metterte al vento,tu spolveri per laria e te ne fuggiportando con te i tuoi segreti!ma quando grano sarai in spighe,in spige belle che le lucciole,vengeno a farti lume perche tupossa crescere pi bella, altrimentitu non potresti crescere a divenire bella,dunque anche tu appartienialle strege o alle fate, perchele lucciole appartengonoal sol..lucciola caporala,vieni corri e vieni a gara,metti la briglia a la cavalla!metti la briglia al figluolo del r!vieni, corri e portala a m!il figlulo del r te lasciera andarepero voglio te pigliare,giache siei bella e lucente,ti voglio mettere sotto un bicchieree quardarti colla lente;sotto un bicchierre tu staraifino che tutti i segret,di questo mondo e d

BASIL VALENTINE TWELVE KEYS

erfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is one pure tincture, not unlike the red colour which is found in the most precious of metals. but though her spirit is of good quality, her body is leprous, and affords no permanent substratum to the fixed tincture. hence the soul has to share the fate of the imperfect body, and when the body dies the soul has to leave it. for its dwelling has been destroyed by fire, and it is without a house wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it. and if its strength be u

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

terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to influence the direction of one s life.26 the buddhist philosophical tenets of the m.dhyamika school heavily influence tibetan buddhism. m.dhyamika states that there are two truths, relative and ultimate. relative truth perceives phenomena and persons to exist as they appear, as substantial and independent; this is th

sa, except to say "a few centuries ago" furthermore, the story illustrates the capricious and violent nature of protector deities that can sometimes manifest and thus align the deity against various individuals; such are the vestiges from the deity s malicious past. also, we see here the common tibetan belief that if one dies in a wrathful state of mind, one can be reborn as a terrible spirit, a fate from which even tsiu marpo originated. the tengy ling monastery in lhasa seems to have housed a tsiu marpo oracle as well.198 since it is a satellite of samy, this is not surprising. tengy ling monastery has a long tradition of housing the demo (de mo) lineage, where many of the regents to the dalai lamas originated. andr alexander, in his catalog of lhasa monasteries, reveals that tsiu marpo

BLAVATSKY H P ANTHROPOGENESIS

f the four continents constantly referred to, a name more familiar to the cultured reader. it is proposed, then, to call the first continent, or rather the first terra firma on which the first race was evolved by the divine progenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in

n with seven heads, who drew the third part of the stars from heaven and cast them to earth (dupuis, tome iii, p. 255. only dupuis never knew why draco, once the pole-star- the symbol of "guide" guru and director- had been thus degraded by posterity "the gods of our fathers are our devils" says an asiatic proverb. when draco ceased to be the lode-star, the guiding sidereal divinity, it shared the fate of all the fallen gods. seth and typhon was at one time, bunsen tells us "a great god universally adored throughout egypt, who conferred on the sovereigns of the 18th and 19th dynasties the symbols of life and power. but subsequently, in the course of the 20th dynasty, he is suddenly treated as an evil demon, insomuch that his effigies and name are obliterated on all the monuments and inscrip

mi-mortal or demi-hero[[mizarchagetas (see plutarch, quaestiones graecae, 23[[vol. 2, page] 123 the allegory of castor and pollux. his despair he calls upon zeus to slay him also "thou canst not die altogether" answers the master of the gods "thou art of a divine race" but he gives him the choice: pollux will either remain immortal, living eternally in olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. this semi-immortality, which is also to be shared by castor, is accepted by pollux* and thus the twin brothers live alternately, one during the day, and the other during the night* is this a poetical fiction only? an allegory, one of those "solar myth" interpretations, higher than whi

ing conclusions of science, that such a statement is absurd. how much more improbable will appear our further assertion, to the effect that the antiquity of the first race dates back millions of years beyond this again. for, although the exact figures are withheld, and it is out of the question to refer the incipient evolution of the primeval divine[[footnote(s "esoteric buddhism" p. 70* the same fate is in store for spiritualistic phenomena and all the other psychological manifestations of the inner man. since the days of hume, whose researches culminated in a nihilistic idealism, psychology has gradually shifted its position to one of crass materialism. hume is regarded as a psychologist, and yet he denied a priori the possibility of phenomena in which millions now believe, including man

ed that troy had really existed, and the two cities, though buried for long ages under the vesuvian lava, have had their resurrection day, and live again on the surface of the earth. how many more cities and localities called "fabulous" are on the list of future discoveries, how many more personages regarded as mythical* will one day become historical, those alone can tell who read the decrees of fate in the astral light. as the tenets of the eastern doctrine, however, have always been kept secret, and as the reader can hardly hope to be shown the original texts unless he becomes an accepted disciple, let the greek and latin scholar turn to the original texts of hermetic literature. let him, for one thing, read carefully the opening pages of the pymander of hermes trismegistus; and then he

the angels* against creative law, or the demiurge. the statement is correct, but the inner meaning is to this day a mystery. to elude further explanation of the difficulty by appealing to divine mystery, or to the sin of prying into its policy- is to say nothing at all. it may prove sufficient to[[footnote(s[[footnote continued from previous page] phenomenal world, and whose disposition is called fate or destiny (section 9, ch. i, ed. of 1579. here it is evident that "mind (the primeval universal divine thought) is neither the unknown unmanifested one, since it abounds in both sexes (is male and female, nor yet the christian father, as the latter is a male and not an androgyne. the fact is that the father, son, and man are hopelessly mixed up in the translations of pymander* the allegory o

BLAVATSKY H P COSMOGENESIS

h as yet imperfect expression thereof. the "army of the voice" is a term closely connected with the mystery of sound and speech, as an effect and corollary of the cause- divine thought. as beautifully expressed by p. christian, the learned author of "the history of magic" and of "l'homme rouge des tuileries" the word spoken by, as well as the name of, every individual largely determine his future fate. why? because "when our soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being "the sign expresses the thing: the thing is the (hidden or occult) virtue of the sign "to pronounce a word is to evoke a thought, and make it present: the magnetic

her realm is doomed to incessant differentiation "the mother sleeps, yet is ever breathing" and every breath sends out into the plane of manifestation her protean products, which, carried on by the wave of the efflux, are scattered by fohat, and driven toward and beyond this or another planetary atmosphere. once caught by the latter, the atom is lost; its pristine purity is gone for ever, unless fate dissociates it by leading it to "a current of efflux (an occult term meaning quite a different process from that which the ordinary term implies; when it may be carried once more to the borderland where it had perished, and taking its flight, not into space above but into space within, it will be brought under a state of differential equilibrium and happily re-absorbed. were a truly learned o

hidden meaning of apollo's heptachord- the lyre of the radiant god, in each of the seven strings of which dwelleth the spirit, soul and astral body of the kosmos, whose shell only has now fallen into the hands of modern science. be prudent, we say, prudent and wise, and above all take care what those who learn from you believe in; lest by deceiving themselves they deceive others. for such is the fate of every truth with which men are, as yet, unfamiliar. let rather the planetary chains and other super- and sub-cosmic mysteries remain a dreamland for those who can neither see, nor yet believe that others can" it is to be regretted that few of us have followed the wise advice; and that many a priceless pearl, many a jewel of wisdom, has been cast to an enemy unable to understand its value a

esires nor prejudices. truth should be her sole aim" meanwhile, in our days, scientists are more self-opinionated and bigoted than even the clergy. for they minister to, if they do not actually worship[[footnote(s* the newest authorities have rejected these explanations as "exploded theories" and have now deified "motion" as their sole idol. but, surely, they and their idol will one day share the fate of their predecessors[[vol. 1, page] 510 the secret doctrine "force-matter" which is their unknown god. and how unknown it is may be inferred from the many confessions of the most eminent physicists and biologists, with faraday at their head. not only, he said, could he never presume to pronounce whether force was a property or function of matter, but he actually did not know what was meant b

ather, by thot (hermes) the directing intelligence of the universe (see ch. xciv, book of the dead, or by thot, his terrestrial incarnation called trismegistus, of the rosetta stone. but all is doubt, negation, iconoclasm and brutal indifference, in our age of the hundred "isms" and no religion. every idol is broken save the golden calf. unfortunately, no nation or nations can escape their karmic fate any more than units and individuals do. history itself is dealt with by the so-called historians as unscrupulously as legendary lore. for this, augustin thierry has made the amende honorable, if one may believe his biographers. he deplored the erroneous principle that made them all (the would-be historiographers) lose their way, and each presume to[[vol. 1, page] 676 the secret doctrine. corr

, and seek to destroy every claim to ancient wisdom by tampering with chronology. our present-day orientalists and historical writers are to ancient history that which the white ants are to the buildings in india. more dangerous even than those termites, the modern archaeologists- the "authorities" of the future in the matter of universal history- are preparing for the history of past nations the fate of certain edifices in tropical countries "history will tumble down and break into atoms in the lap of the twentieth century, devoured to its foundations by her annalists" said michelet. very soon, indeed, under their combined efforts, it will share the fate of those ruined cities in both americas, which lie deeply buried under impassable virgin forests. historical facts will remain as concea

BLUE EQUINOX

ances for the .tomorrow. in the .great journey. causes sown each hour bear each its harvest of effects, for rigid justice rules the world. with mighty sweep of never-erring action, it brings to wortals lives of weal or woe, the karmic progeny of all our former thoughts and deeds. 46. take them as much as merit hath in store for thee, o thou of patient heart. be of good cheer and rest content with fate. such is thy karma, the karma of the cycle of thy births, the destiny of those who, in their pain and sorrow, are born along with thee, rejoice and weep from life to life, chained to thy previous actions. the two paths 55 47. act then for them .to-day. and they will act for thee .to-morrow. these verses confirm what was said above with regard to perseverance. every cause has its effect. there

o aid suffering, the consciousness of that suffering is lost. with regard to the doctrine of karma, argument is nugatory. in one sense karma cannot be interfered with, even to the smallest extent, in any way, and therefore ah action is not truly cause, but effect. in another sense zoroaster is right when he says .theurgists, fall not so low as to be ranked among the herd that are in subjection to fate. even if the will be not free, it must be considered as free, or the word loses its meaning. there is, however, a much deeper teaching in this matter. 80. that secret path leads the arhan to mental woe unspeakable; woe for the living dead, and helpless pity for the men of karmic sorrow, the fruit of karma sages dare not still. mental woe unspeakable.rats! if we were to take all this au grand

BOOK T

ierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matt

BOOK OF DOOM

orms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach for the keys that help you unlock your powers. 1.14. if you still think that you have to lean on some deity, this book is not for you. 1.15. in this case it is better for you not to proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning in betwe

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time i give them rest and peace, and strength so that they may return. but thou, thou art lovely. return not; abide with me' but she answered, 1 love thee not. then said death 'an' thou receive not my hand on thy heart, thou must receive death's scourge. it is fate; better so, she said and she knelt;

will be better developed in the right hand. the reason is simple modern civilization, for better or worse, emphasizes the intellect over the heart. but, for this same reason, you will invariably find that after coming into the craft and developing more from the craft teachings and philosophies, your /zgifi-a&ttz'/ifeivf rfrfc fvn'f/rrove ancih a? qfaif saaxc strength of the left hand. the line of fate the line of fate (sometimes called the line of luck) does not occur in everyone's hand. its length and depth will show just how much good fortune you may have. for some this line will run strong and deep from the wrist to the middle finger. for such a person luck seems to come readily and freely, and they will seem to do well with no apparent effort. for the great majority, however, the fate

. its length and depth will show just how much good fortune you may have. for some this line will run strong and deep from the wrist to the middle finger. for such a person luck seems to come readily and freely, and they will seem to do well with no apparent effort. for the great majority, however, the fate line will be weak or nonexistent. any "luck" will only come through hard work. the line of fate can give you some very valuable insights into personality flaws which are not usually apparent on the surface. for example, the line may be deep and unbroken up to the line of the heart, then break or disappear entirely at that point. a person with such lines would let emotions obstruct much of the good fortune that would normally come their way. whether or not they realize it, worry, fear, t

for example, the line may be deep and unbroken up to the line of the heart, then break or disappear entirely at that point. a person with such lines would let emotions obstruct much of the good fortune that would normally come their way. whether or not they realize it, worry, fear, temper and the like would be limiting them. a little advice on this point can be very valuable indeed. similarly, a fate line breaking, or terminating, at the line of the head, indicates an individual who gets in their own way by being over-cautious and thinking things over too much. when they have finally made up their mind, the opportunity is past and nothing is gained. each of these problems can be overcome by watching for them and correcting them before they do harm. someone whose line of fate starts over o

is gained. each of these problems can be overcome by watching for them and correcting them before they do harm. someone whose line of fate starts over on the mount of the moon will probably have a peaceful and pleasing life. the old tradition is that he or she will be "happy without trying. if the line starts at the wristlets, wealth will be inherited, or a rewarding career gained. if the line of fate branches near the bottom, with one branch running over into the mount of the moon, good fortune will come in the form of a marriage or other attachment. the marriage line(s) the marriage lines occur, appropriately enough, above the beginning of the heart line. the subject will probably have more than one such line; possibly as many as four or five. the so-called marriage lines do not necessar

e first and third; the fifth halfway between the second and third. here is the pattern of tying, together with the appropriate words: by knot of one, the spell's begun by knot of two, it cometh true by knot of three, so mote it be by knot of four, this power i store by knot of five, the spell's alive by knot of six, this spell i fix by knot of seven, events 111 leaven by knot of eight, it will be fate by knot of nine, what's done is mine at the tying of the last (ninth) knot, all the energy is directed into the cord and its knots, with a final visualization of the object of the work. the power has been raised and is now "stored" in these knots in the cord. there are old woodcuts, from the middle ages, which show witches selling knotted cords to sailors. they were supposed to have tied-up w

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

iod of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its sug

t mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was said to reside with the village wise woman and assist her with chores; in the worst

a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and seite 18 wicca01.txt wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right

the importance in magick that they have in astrology. what is more, the first astronomers also counted the sun and the moon as planets and credited them with certain qualities that have become woven into the western astrological and magical traditions. astrologers believe that the positions of the planets in the zodiac at the time of an individual's birth can influence and indicate that person's fate. in magick, the planetary strengths can be applied to any purpose under the as above, so below' principle that stresses the interconnectedness of the whole universe. you can create your own spells by using the associations, much as you create recipes by knowing the qualities and blending power of individual ingredients. and just as in cookery, those spells or recipes where you break away from

s and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow natural change and progression. but even this led to joy, because saturn was

rd, each about the length of a bootlace* place them on a table and slowly tie a loose knot in each so you secure the nine together in a circle, saying with increasing intensity: by the knot of one, the spell's begun, by the knot of two, this dream come true. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power renewed, the dream is true, the wish is free, so shall it be. seite 172 wicca01.txt* gradually, slow down and reduce your chant to a whisper until you are qui

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

to both divine will and human intervention and manifested\ 36\ a wildly dangerous struggle for control over nature. it was an ancient conflict, one in which both africans and europeans had engaged for centuries and addressed in various theological debates and formulations. who governed the forces that could endanger and destroy life or preserve it? for equiano and this band of helpless travelers, fate rested either with the benevolence of the christian god, or in the hands of a few shipboard witches, for both forces were real, and both were powerful. equiano's narrative draws together some of the disparate intellectual currents that were present in the modern era, such as providentialism, or the belief in the manifestation of divine purpose, and older entrenched notions of spiritual contin

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

s and pageants of our king, affords you a joyful journey; but this so far has scarcely been allotted to one in a thousand. by the fourth no man shall reach the place, because it is a consuming way, practicable only for incorruptible bodies. choose now which one you will of the three, and persevere constantly therein, for know whichever you will enter, that is the one destined for you by immutable fate, nor can you go back in it save at great peril to life. these are the things which we would have you know. but, ho, beware! you know not with how much danger you commit yourself to this way, for if you know yourself to be obnoxious by the smallest fault to the laws of our king, i beseech you, while it is still possible, to return swiftly to your house by the way you came. as soon as i read th

COLLIER IRENE CHINESE MYTHOLOGY

ng to the book of changes man is in a position to intervene in the course of events considerably beyond his own sphere. when, in accordance with the natural order, each thing is in its appropriate place, harmony is established. now each situation demands the action proper to it, and in every situation there is a right and a wrong course of action; thus the individual comes to share in shaping his fate, for his actions intervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is on a par with the cosmic forces of heaven and earth, and in such a manner, can influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people

e asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his gre

christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick and forty thousand li in circumference. it was called wo jiao (the fertile scorch. sea waters that dashed upon

COSIMANO CHARLES ELEMENTARY PSIONICS

of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine published an article by joseph goodavage entitled the conspiracy against psionics which implied that the powers that be had worked to suppress the study of this stuff and when i read that article the proverbial light bulb went off and i started to work in earnest on a project that had been sort of sitting in my office, a book on basic radionics and psionics, something i had been work

perations for which a machine is not even required; simply using meditative techniques can bring about the desired results. when i say meditation, i do not mean twisting yourself into some ridiculous posture that intelligent beings were never made to get into, nor do i mean indulging in such inane foolishness as living in a yurt and eating nothing but broccoli (may the gods deliver us from such a fate. i will be honest and say that i have little to no patience with those who advocate such things and fervently wish they would go off to the pleiades to cure their water addiction (there was a dreadful book written a few years back by some new age nutjar who claimed that the australian aborigines were actually aliens sent to cure humanity of its addiction to water. the aborigines were less tha

DANCE OF THE WITCHES

und us. a deeper perspective change is really needed to appreciate what the "trance" entails. i have said that the "trance" is already ongoing, already a part of us; and this is quite true, however, where one person can take those words, and really find the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a matter of fate that not all people approach trancework in the same way. for some, extreme measures such as selfmortification and even substances need to be introduced to some degree, to get the needed expansion of awareness and change of perspective. for others, ritual is needed. for some, just "letting go" and realizing that the feeling of "being here" and "nature all around" are not actually truly how we

rate within the great body of nature; therefore, any invocation, any thought or feeling has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in the secure knowledge that all things are united, and that all motions and events and even words and thoughts echo through an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of connectivity firmly in mind and trusting it implicitly is a foremost vital thing to bear with you in your rites. secondly, when you perform rites and make invocations, or an

rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and you do not sit around thinking about what this rite "will accomplish. you stay in the here and no

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nce.30 in five years of war and global slaughter, the united states trusts i have highlighted, and others, made a profit of $175,000,000,000, according to research by the writer and researcher, gertrude elias.31 to complete this appalling tale of deceit on the people of the world, the same wall street names that created and funded the war were also appointed by franklin roosevelt to supervise the fate of german industry when the conflict ended. top executives appointed to this role included louis douglas, director of the morgandominated general motors and president of the morgan mutual life insurance, and brigadier general william h. draper jr of dillon, read, and co, another firm that contributed substantially to the creation of the cartels and the funding of hitler's germany. both draper

culminate in the creation of israel after the war. they were not the ones who were to suffer so terribly under hitler. far from it. they were the ones who were going to use and exploit the suffering of those left behind. when the privileged elite, like the banker max warburg, had left germany, the jewish men, women, and children considered expendable in pursuit of a wider goal were left to their fate. that fate was sealed when alfred rosenberg with his jewish background, made a copy of the protocols of the learned elders of zion available to hitler. so what could possibly motivate this manipulating jewish clique to treat their fellow jews in such a subhuman way? quite simply, the manipulators are not really jews, as rabbi marvin s. antelman points out in his 1974 book, to eliminate the op

l colours and creeds as equal, which they are. the elite can get away with its deception because it has so many faces and works through so many different groups and organisations. in the next three chapters, i will unravel some of this structure and make it easier for those new to this subject to understand how the elite remains hidden from most of the world while secretly plotting our collective fate. master races 135 sources 1 jewish chronicle (april 7th 1995) 2 major alojzy dziurski, freedom fighter (j.a. dewar, portland, victoria, 1983) 3 noam chomsky, world orders, old and new (pluto press, london, 1994) p205-206 4 ibid p205-206 5 world orders, old and new, p258-260. here, he was quoting yossi torpshtein, a correspondent for ha'aretz, and other witnesses. 6 "establishment fakes rabin'

DAVID ICKE CHILDREN OF THE MATRIX

m (the two egypts) lands, the son of the great sha-gana (or sha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commander-in-chief of ships (minash) made the complete course to the end of the sunset land, going in ships. he completed the inspection of the western lands, he built (there) a holding (or possession) in urani land. at the lake of the peak, fate pierced (him) by a hornet (or wasp, the king of the two crowns, manshu. this board tablet set up of hanging wood is dedicated (to his memory".43 no one had previously connected the location of menes' death to ireland, not least because that country is not famous for the hippopotamus. as the account at abydos reveals, menes died while inspecting the "end of the sunset land".44 this was in the

DAVID ICKE THE BIGGEST SECRET

ers of churches have been found stone phallic symbols. mygoodness, what will the vicar think? the often shell-like receptacle for the holy wateris goddess symbolism also, and churches were actually built as a symbolic womb. thespiders web and maze decorations of the gothic and other cathedrals and churchesrefer to the female goddess energy, the intuitive, creative force, which weaves andspins the fate of the world. this is also the symbolism of the spider woman legends ofthe native american traditions and the names of sacred places like spider rock inarizona. a book by fred gettings, the secret zodiac (routledge and kegan paul,1987, features the zodiac mosaic in the marble floor of the gothic church of sanminiato in florence, italy, which dates from 1207. gettings suggests that the churchw

onnected and did not likeeach other, they were, at their upper levels, the same organisation.edward ii, the english king, did his best for years to ignore the papal order to arrestthe templars and, when pressed further, he was as lenient with them as possible.scotland and ireland did the same. eventually, however, the inquisitors arrived and thetemplars either left england or ireland or met their fate. scotland was a very differentstory. the templar fleet escaped from france at the time of the purge, particularly fromtheir main port at la rochelle, and took their wealth with them. there is, however,another possibility that philippe the fair was duped by the priory of sion who hadarranged for the english fleet to intercept the fleeing templar ships and steal the goldthat way. thats possible

er number became slaves. among the spanishconquests were the lands of the incas and the maya and much of their knowledge waslost or systematically destroyed. the same happened in north america where theeuropeans killed untold numbers of native americans and virtually wiped that culturefrom the face of the earth. the native peoples of africa, australia, new zealand, andelsewhere suffered a similar fate. the aryans, unknowingly controlled by the reptile-aryans, took over the world through these british and european empires and whereverthey went the knowledge of life and history (ie, the reptilian involvement in humanaffairs) was stolen or destroyed. one of the most obvious earlier examples of this was thedestruction of the great esoteric library at alexandria in egypt on the orders of therom

said your relationship is known about. it is notsupported, we cannot be responsible for your safety and security, and suggest that youcurtail it forthwith.james hewitt was further quoted in the london times about these threats and hiscomments supported completely the story diana had told christine fitzgerald. hewitt saidthat his clearest warning came when he was told that he would suffer the same fate asbarry mannakee.62 does anyone still believe that the windsors and their networks were notinvolved in the murder of princess diana? or that they had prior knowledge and played anactive role in the decision to assassinate the mother of william and harry? according toreports in the united states, susan barrantes, the mother of sarah fergie ferguson, hadbeen telling friends that she thought dia

DEMONIC BIBLE

escriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the part of the magician) for having the audacity to invoke him to physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and s

DIABOLUS

nnot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sut

e youth was invited to the residence of akht, but discovering that akht had dead matter (bones, rot hair or nails) under his pillows and carpets, he could not enter until akht had them removed. as the legend moves forward yavisht withstood each staota and then used the staota to attack akht. he took time to through sorcery, rushed into hell and communicated with ahriman who told him to accept his fate as it were. akht was said to have been defeated by yavisht and destroyed in physical form. the manichaean myths of creation were rich in their lore of the underworld. according to mary boyce18 who wrote on the manichaean myths, hell was divided into five kingdoms. in details on the underworld she also wrote- hell is divided into five kingdoms, each of the substance of one of the five dark ele

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

thy (q.v) as another form of astral touch; telekinisis (q.v) as one form of projecting astral force; and psychonisis (q.v) as another form of projecting astral force- f- familiar: a spirit or entity that has established a close, constant relationship with a human being, usually of a beneficial or benign nature. often the spirit communicates through the physical body of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v

DION FORTUNE MYSTICAL QABALA

s own nature and bring them into harmonious balance. it is also possible to get into sympathetic rapport with the different aspects of nature which these symbols represent when applied to the macrocosm, even if these forces are not given a definite form in talismanic magic. the information that is obtained from the study of one's own horoscope is not to be accepted pasively as the dispensation of fate from which there is no appeal. we ought to realise that talismanic magic, or the less concentrated method of meditation upon the tree, should be used to compensate all unbalanced force in the horoscope and bring all into equilibrium. talismanic magic is to astrology what medical treatment is to medical diagnosis. 15. it is not possible for me to give any formulae of practical [page 76] magic

causation as multiform and it has required many generations of culture to reduce the many to the one. 11. this brings us to the great question, which might almost be called the dweller on the threshold of occult science, the horror which confronts every adventurer into the unseen which unites in itself the functions of the sphinx, and asks a question of the soul upon the answer to which hangs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, f

DION FORTUNE PSYCHIC SELF DEFENSE

er. what will be their position should he break the tenth commandment and covet his neighbour's wife, or his ox, or his ass, or any of his other valuables? supposing the diligent student of these methods wants something he ought not to have? supposing he is on the shady side of the law? or is nursing a sense of injury and desires to be revenged? or merely loves power for its own sake? what is the fate of the cannon-fodder that supplies the student of mind-power with the material for his experiments? what does it feel like to be dominated by these methods, and what results may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first to come forward and uncover these abuses which are only able to flourish bec

rverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not well that everybody should indulge in the study of textbooks of pathology. a vivid imagination and a weak head are a disastrous combination. the readers of that one-time "best seller" three men in a boat, may remember the fate of the individual who spent a wet sunday afternoon reading a medical textbook. at the finish he was firmly convinced he had got every single disease described therein with the single exception of house maid's knee. this book is not intended merely to make the flesh creep, but is designed as a serious contribution to a little-understood aspect of abnormal psychology, perverted, in some instanc

, as the younger witch. enquiries were then made regarding her history, and a very curious story unfolded. as a young girl she had become engaged to a man who, soon after the engagement was announced, had developed galloping consumption and died after a short illness with a violent hemorrhage. soon after this, miss xs sister also became engaged, and by a strange fatality her lover shared the same fate, dying as died the other man, in a flood of his own blood. years went by, and miss x. became engaged again. soon the second lover fell ill, not, this time, with galloping consumption, but with a more lingering form of the complaint, in which hemorrhage was the principle symptom. he seemed to linger on from hemorrhage to hemorrhage, and this went on for years. miss x, a woman of considerable p

DONALDTYSON WEREWOLF

r time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place. as i said, the ancient greek myth is essentially the form of the werewolf legend that was used by hollywood. however, the origins of the werewolf are lost in the mists of pre-history. werewolves are only one form of a whole host of were animals that exist

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in th

t (16) my face shall look upon the lord tmu. how long then have i to live? it is decreed that thou shalt live for millions of millions of years, a life of millions of years (17) may it be granted that i pass on unto the holy princes, for i am doing away with all that i did when this earth came into being from nu (18, and when it sprang from the watery abyss even as it was in the days of old. i am fate) and osiris, and i have changed my form into the likeness of divers serpents (19. man knoweth not, and the gods cannot see, the two-fold beauty which i have made for osiris, who is greater than all the gods. i have granted that he [shall rule] in the mount of the dead (20. verily his son horus is seated upon the throne of the dweller in the double lake of fire, as his heir. i have set his thr

ELLIS LOW TWELVE 1907

sh "my friend, you are doubtless astonished that in the circumstances you should be taken prisoner by these apaches. i can make all clear in a few words. your people have made captive of one of our most beloved chiefs, martana. we have made you prisoner in order that we can bring about art exchange. several of our scouts have been out looking for a chance to secure one of your men, and it is your fate to fall into our hands. but you need not be alarmed. no doubt your commanding officer will be most happy to do his part, and i assure you that there shall be no lack of faith on our side" what was my reply to these astounding words? instead of speaking, i made the masonic signal of distress, for i had. 66 low twelve recognized the man before me as jared j. jennings, whose indian name was el-t

as true. the poor fellow, stretched on the blanket, had quietly breathed out his life unnoticed by those around him. his body was still warm, and he had been dead but a short time "i cannot tell you how sorry i am, mr. jennings" said the lieutenant, who sincerely regretted the unfortunate occurrence "sb am i" responded jennings "and yet no one is blamable for it. the most that can be said is that fate has given you the advantage" the peculiar delicacy of the situation must have struck all three of us at the same moment. i had been sent into camp in exchange for martana, who was no longer among the living. geronimo had performed his part of the bargain, originally proposed by him. it was out of our power to fulfill our part. what did honor require of me? at first blush it would seem that i

he rejoined geronimo without harm from our side. as soon as i could get the opportunity i told lieutenant smith what i had learned from jennings concerning vikka and pedro. he was amazed. 76 low twelve "to think that neither of us suspected pedro, but distrusted the faithful vikka. our only consolation is that he need never know of the shameful injustice we did him. well, pedro has met a deserved fate at the hands of our most loyal scout "i did not see vikka among those in camp "he is out somewhere on duty. lieutenant, while you have been fortunate in thus coming back, the apaches have gained another important advantage over us "i do not understand "the singular situation that developed has checked our pursuit for a considerable interval. the hostiles have improved the chance and are makin

tigation ;and they had been pronounced guilty "precisely the same thing took place the next day and the day following that. since no one could shut his eyes to the fearful truth, it was the custom in each instance for parson brownlow to offer up a prayer, denounce the confederate authorities in his red-hot fashion, while the victims shook the hands of all in turn. then they went out and met their fate like heroes "we prisoners received visitors now and then, our jailers making no objection, for no harm could follow from such calls. i remember a mild old quaker who came every day. he spoke kindly to all of us, sometimes bringing us delicacies or messages from our families and friends, and bearing away such messages as we had to send. his visits were the only rays of sunshine that pierced th

d. it is said that men can become accustomed to anything, but that tomb-like pause as we concentrated all our faculties upon the dread form as he was about to pronounce the doom of two of our number never lost its deadly intensity. there was always a moment or two when i do not believe a :man in the room breathed "one dismal, drizzly morning, when we were all shivering with cold, the messenger of fate seemed to shout with more fiendish loudness than ever before"'william r. jones and john wilkins "when the solemn hush ended we began shaking the hands of those who crowded around us `well, boys' said i with a mirthless smile `my turn has come. good-by 1 `remember' fairly shouted the parson `you are dying as much for your country as did your comrades at manassas and before richmond. this can't

tion came about, or, rather, several situations, which i have never been able to explain. for weeks and months mcgibbon and i raided through southwestern missouri, over an area several hundred miles in extent, with the yearning prayer on the part of each for a fair stand-up fight between our companies. i was searching for him and lie was hunting just as assiduously for me, and yet it looked as if fate had ordained we should never meet. more than once we missed each other by less than an hour. i was hot an his trail one autumn day, and had actually caught sight of his horsemen as they raised a hill less than a mile away, when another body of cavalry, larger than both of us together, and all red-hot secessionists, debouched on the scene and we had to gallop for our lives. on another occasion

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

es, a poet of the fourteenth century. sources: waite, a. e. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. aleuromancy an ancient kind of divination practiced with flour. sentences were written on slips of paper, each of which was rolled up in a little ball of flour. these were thoroughly mixed up nine times and divided among the curious who were waiting to learn their fate. apollo, who was supposed to preside over this form of divination, was surnamed aleuromantis. the custom lingered in remote districts as late as the nineteenth century. sources: waite, a. e. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. alexander ab alexandro (alexandro alessandri (ca. 1461.1523) a neapolitan lawyer, who published a dissertation on the marvelous e

n opposed at every level by leaders in the scientific community. the ongoing controversy has most recently led to the formation of the committee for the scientific investigation of claims of the paranormal, which is devoted to debunking occult and related claims and publishes a journal, skeptical inquirer. the united states remains home to a vital popular interest in matters psychical and occult. fate, the oldest of the occultrelated periodicals, is but one of hundreds. the occult forms the basis for numerous books, movies, and television shows, and provides the substance for hundreds of religious groups and spiritual organizations, all of which provide the committee for the scientific investigation of the claims of the paranormal with an endless agenda. sources: berger, arthur s, and joyc

d with the public anxiety over the hydrogen bomb, but as the threat of nuclear holocaust faded from the public consciousness, a notable shift to more traditional warnings of natural disasters, such as pole shifts, occurred. ashtar literature continues to circulate in new age circles and has found its place on the internet. sources: clark, jerome. ufo reporter: our friends from the ashtar command. fate 42, no.11 (november 1989: 37.41. montgomery, ruth. aliens among us. new york: g. p. putnam s sons, 1985. tuella [pseudonym of thelma b. turrell, ed. ashtar: a tribute. salt lake city, ut: guardian action publications, 1985. project world evacuation: by the ashtar command. salt lake city, ut: guardian action publications, 1982. van tassell, george. i rode a flying saucer! the mystery of the fl

t. the society lasted for approximately eight years but ran into criticism because it was almost exclusively confined to london. in 1903 it was disbanded and the new society for astrological research, with a wider national focus, was organized in its stead. sources: naylor, p. i. h. astrology: a fascinating history. north hollywood, calif: wilshire book co. 1970. astrology the art of divining the fate or future of persons from the juxtaposition of the sun, moon, and planets. judicial astrology foretells the destinies of individuals and nations, while natural astrology predicts changes of weather and the influence of the stars upon natural things. the characters used in astrology to denote the 12 signs represent natural objects, but they have also a hieroglyphic or esoteric meaning that has

d charles f. dupuis, in his abrege de l origine de tous les cultes (1798, endeavors to establish the principles of an astro-mythology by tracing the progress of the moon through the 12 signs in a series of adventures he compares with the wanderings of isis. nativities traditionally, the cases for which astrological predictions have chiefly been sought were nativities, that is, in ascertaining the fate and fortunes of individuals from the positions of the stars at the time of birth, and in questions called horary, which comprehend almost every matter that might be the subject of astrological inquiry. sickness, the success of business undertakings, the outcome of lawsuits, and so on are all objects of horary questions. a person is said to be born under that planet that ruled the hour of his

practice. just as psychotherapy is a dynamic field, astrotherapy continues to grow and change as it integrates fresh psychological insights into astrological practice. sources: arroyo, stephen. the practice and profession of astrology. sebastopol, calif: crcs, 1985. dobbins, zipporah. expanding astrology s universe. 2nd ed. san diego: astro computing services, 1988. greene, liz. the astrology of fate. york beach, maine: samuel weiser, 1984. hand, robert s. essays in astrology. rockport, mass: pararesearch, 1982. perry, glenn. astrotherapy. in james r. lewis. the encyclopedia of astrology. detroit: gale research, 1994. rudhyar, dane. astrological study of psychological complexes and emotional problems. 2nd ed. wassenaar, the netherlands: servire, 1969. the astrology of personality: a re-fo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the deities of the ancient norsemen and began to identify with the viking element in his own ancestry. he eventually dedicated himself to odin and the whole of the norse pantheon, though he kept this commitment to himself and a few friends. however, in the winter of 1971.72, as his college career was coming to an end, he released the first issue of the runestone. previously he had placed an ad in fate magazine, and compiled a list of potential subscribers from it. from those who responded he founded the viking brotherhood. mcnallen completed his degree in political science and was commissioned as a second lieutenant in the army. he did his basic training at fort benning (georgia) and was assigned to a unit in germany, where he served for the remainder of his term. the viking brotherhood co

aordinary some of his mental feats may have seemed. unfortunately, all of the positive reports came from people closely associated with him. possibly because of the negative nature of the early reports, especially that of besterman, no conclusive study was ever made. mirabelli died april 30, 1951, in an auto accident. for a modern discussion of mirabelli see gordon stein s insightful article from fate and the chapter mirabelli! in guy playfair s study. the former had the opportunity to examine the mirabelli records in england, and the latter met and interviewed individuals who had known mirabelli, including living relatives. sources: playfair, guy leon. the unknown power. reprinted as the flying cow. new york: pocket books, 1975. stein, gordon. the amazing medium mirabelli. fate 44, 3 (mar

the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. he is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, the mohan who has the greatest resemblance to the sorcerer he saw in his visions, is to undertake the cure, or if, in the interim, the sick man has perished, it is customary to subject him to the same fate. when not any sorcerer occurs in the visions, the first mohan they encounter has the misfortune to represent his image. it seems that by practice and tradition, the mohanes acquired a profound knowledge of many plants and poisons, with which they effected surprising cures on the one hand, and did some harm on the other. they also made use of charms and superstitions. one method of cure was to

e of 10, had very little education, and served as pot-boy in a public house before his mediumship was discovered. the difference between the uneducated waking morse and the erudite entranced morse is noted by e. w. cox in his book what am i (1873.74: i have heard an uneducated barman, when in a state of trance, maintain a dialogue with a party of philosophers on reason and foreknowledge, will and fate, and hold his own against them. i have put him the most difficult questions in psychology, and received answers always thoughtful, often full of wisdom, and invariably conveyed in choice and eloquent language. nevertheless, in a quarter of an hour afterwards, when released from the trance, he was unable to answer the simplest query on a philosophical subject, and was at a loss for sufficient

.e. and their construction may have occupied several centuries. during the 1970s, as part of a larger theory of ancient astronauts having visited earth, erich von daniken suggested that these markings were the work of ancient spacemen who landed on the plain and marked out an airfield for their spacecraft. actually, as early as 1955 james w. moseley had proposed such a hypotheses in an article in fate magazine. in one of his later books, gods from outer space (1973, von daniken states: at some time in the past, unknown intelligences landed on the uninhabited plain near the present-day town of nazca and built an improvized airfield for their spacecraft which were to operate in the vicinity of the earth. the hypothesis has little to commend it. for example, ronald d. story pointed out a numb

s hardly likely that such balloons would have vanished without a trace. sources: charroux, robert. the mysteries of the andes. new york: avon, 1977. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. morrison, tony. pathways to the gods: the mystery of the andes lines. london: granada publishing, 1980. moseley, james w. peruvian desert map for saucers? fate 8, no. 10 (october 1055: 28.33. story, ronald d. von daniken s golden gods. the zetetic 2, no. 1 (1977. von daniken, erich. chariots of the gods: unsolved mysteries of the past. new york: g. p. putnam s sons, 1970. ncgr see national council for geocosmic research ndembo (or kita) a former african secret society that had widespread influence in the lower congo, and especially in the districts

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

9 s disappearance would be far more convoluted and fantastic. flight 19 s transformation from aviation tragedy to paranormal mystery would begin in september 1950, when associated press writer e.v.w. jones wrote a story about what he called the limbo of the lost, an area bordered by florida, bermuda, and puerto rico, where strange things happened. none, he wrote, was stranger than the unexplained fate of five avengers and one mariner on the evening of december 5, 1945. soon books and magazines dealing with ufos and other anomalous phenomena and even mainstream publications such as the american legion magazine were picking up the stories, which grew in the telling. the term bermuda triangle was the invention of longtime fortean and paranormal writer vincent h. gaddis; his article on the sub

american legion magazine (april: 12 23, 39 41. gaddis, vincent h, 1965. invisible horizons: true mysteries of the sea. philadelphia, pa: chilton books. kusche, larry, 1975. the bermuda triangle mys- tery solved. new york: harper and row, publishers. 42 bermuda triangle, 1980. the disappearance of flight 19. new york: harper and row, publishers. sand, george x, 1952. sea mystery at our back door. fate 5, 7 (october: 11 17. sanderson, ivan t, 1970. invisible residents: a dis- quisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: world publishing company. bethurum, truman (1898 1969) truman bethurum was one of the stars of the 1950s contactee movement. in a 1953 issue of saucers magazine, bethurum reported that in the early

ul-chilling scream and chased the boys back to town. they took refuge in a movie theater. even so, they swore they could see dark forms moving up and down the aisles as if looking for them. that night they thought they saw the figure sitting in a tree near the house. later, fred vanished without a trace. searchers came upon his bicycle near the haunted mine, and nothing further was learned of his fate. to this day, the man told robinson, i am afraid that whoever or whatever it was that got fred will find me. see also: shaver mystery further reading steiger, brad, and joan whritenour, 1968. new ufo breakthrough. new york: award books. brown s martians c l a i rvoyant courtney brown re p o rts that his p s ychic probing of mars has uncove red the s t a rtling truth that mars was, and is, inh

rs of the third kind; hopkins s martians; michigan giant; reptoids; shaw s martians further reading bullard, thomas e, ed, 1982. the airship file: a collection of texts concerning phantom airships and other ufos, gathered from newspapers and periodicals mostly during the hundred years prior to kenneth arnold s sighting. bloomington, in: self-published. clark, jerome, 1977. the great airship hoax. fate 30, 2 (february: 94 97. howe, linda moulton, 1989. an alien harvest: fur- ther evidence linking animal mutilations and human abductions to alien life forms. littleton, co: linda moulton howe publications. powers, susan marie, 1994. thematic content analyses of the reports of ufo abductees and close encounter witnesses: indications of repressed sexual abuse. journal of ufo studies 5 (n.s: 35 5

officer who was on the scene within an hour. gonzalez thought that the little men were not chaneques but space travelers from some other planet, since chaneques were not known to cause pointless destruction. see also: close encounters of the third kind; fairies encountered further reading pantoja lopez, ramon a, and robert freeman bound, 1974. chaneques: mexican gnomes or interplanetary visitors? fate 27, 11 (november: 51 57. channeling channeling is new in name only. it refers to the process whereby disembodied entities communicate ideas and information through human beings who are either in full waking consciousness or in an altered state. the communicating entities may be deceased persons, gods, angels, extraterrestrials, extradimensional intelligences, ascended masters (mystical adepts

hat followed, growing health problems forced macdonald into retirement. in his last years, he spent considerable time in the hospital. during that period contacts occurred more often in unusually lucid dreams than they did via channeling. see also: abductions by ufos; channeling; contactees; keel, john alva; sprinkle, ronald leo further reading clark, jerome, 1986. waiting for the space brothers. fate pt. i. 39, 3 (march: 47 54; pt. ii. 39, 4 (april: 81 87; pt. iii. 39, 5 (may: 68 76. owen, ron, 2000. private communication to jerome clark (january 6. dead extraterrestrials claims that the bodies of extraterrestrials have been found in the wreckage of spacecraft are older than the post world war ii ufo age. as long ago as 1864, a french newspaper (la pays, june 17) reported the discovery, b

FAUST

en now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myself thy peer! what though i had the might to draw thee near, to hold thee i possessed no might. at that ecstatic moment s height i felt so small, so great; thou cruelly didst thrust me back as one doomed to uncertain human fate. who will instruct me? and what shall i shun? shall i that impulse then obey? alas! the deeds that we have doneour sufferings too- impede us on life s way. to what the mind most gloriously conceives, an alien, more, more alien substance cleaves. when to the good of this world we attain, we call the better a delusion vain. sensations glorious, that gave us life, grow torpid in the world s igno

ecious fit! he dresses himself up. now you can leave things to my wit! i only need a quarter of an hour. and then our lovely tour, meanwhile prepare for it! exit faust mephistopheles [in faust s long robe] humanity s most lofty power, reason and knowledge, pray despise! let but the spirit of all lies with works of dazzling magic blind you; then, absolutely mine, i ll have and bind you! to him has fate a spirit given that, uncurbed, ever onward sweeps, whose striving, by too hasty impulse driven, the joys of this earth overleaps. him will i drag through wild life whirling past, through all that is unmeaning, shallow stuff; i ll see him struggle, weaken, and stick fast! before his greedy lips that can not feast enough shall hover food and drink as if for some grand revel; refreshment will he

an be so fair? must i in that recumbent body there behold of all the heavens the epitome? can one so fair be found on earth? mephistopheles well, if a god for six whole days, my friend, toils hard and says ah, bravo! at the end, then something rather neat must come to birth. for this time gaze till you are satiate. i know how i can find you such a treasure and he who as a bridegroom has the happy fate to lead her home, is blessed beyond all measure! faust continues to look in the mirror. mephistopheles, stretching himself on the settle and playing with the brush, continues to speak. i sit here like a king upon his throne; i hold the sceptre here, i lack the crown alone. the beasts [who meanwhile have been playing all sorts of odd confused antics, bring a crown to mephistopheles with a loud

namoured fool would puff and blow sun, moon, and stars into thin air just as a pastime for his lady fair. exit. the neighbour s house martha [alone. god pardon my dear husband! he has truly not done well by me! off in the world to go and roam and leave me on the straw at home! sure, i did naught to vex him, truly, and, god knows, always loved him duly. she weeps. perhaps he s even dead- oh, cruel fate! if i but had a death-certificate! margaret enters. margaret dame martha! martha gretchen dear, what can it be? margaret my knees almost sink under me! there in my press i ve found again just such a casket- and of ebony, and things! magnificent they are, much richer than the first, by far! martha you must not tell that to your mother; she would confess it like the other. margaret ah, only loo

e alpine meadow in the cottage small, with all her homely joys and cares, her all, within that little world; and i, the god-detested, not enough had i that all the rocks i wrested and into pieces made them fly! her did i have to undermine, her peace! thou, hell, didst have to have this sacrifice! help, devil, make it brief, this time of agony! what must be done, let it at once be so! then may her fate plunge crushing down on me, and she with me to ruin go! mephistopheles how it seethes again and how again it glows! you fool, go and console your pretty dear! when such a brain as yours no outlet knows, it straightway fancies that the end is near. long life to him who bravely dares! at other times you ve been of quite a devilish mind. naught more absurd in this world can i find than is a devi

e him beneath my feet, the outcast- not the first one -woe! woe! that no human soul can grasp it, that more than one creature has sunk down into the depths of this misery, that the first one, in writhing, deathly agony, did not atone for the guilt of all the others in the sight of the eternal pardoner! the misery of this single one pierces the marrow of my life; and you are calmly grinning at the fate of thousands! mephistopheles now we are again at our wits end, there where the reason of you mortals snaps from over-stretching. why do you enter into fellowship with us if you can not carry it through? will you fly and are not safe from dizziness? did we force ourselves on you, or you on us? faust bare not so your greedy fangs at me! it fills me with loathing! great, glorious spirit, thou wh

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient on

y portrayed as angels. however, later on, after sarah laughs at hearing she would conceive, we read that one of the three speaks to abraham: then the lord hvhy said to abraham..is anything too wondrous for the lord hvhy? i will return to you at the same season next year, and sarah shall have a son. 32 and the lord hvhy, through the form of this man, also goes on shortly thereafter to describe the fate of sodom and gemorrah. it then says that the other two men went on from there while' 8: h" 2: 2 2:e 8% abraham remained standing before and conversing with the lord hvhy in the form of the third man. at the end of the conversation, in which abraham pleads for mercy for sodom, it says: when the lord hvhy had finished speaking to abraham, he departed. 33 the shemite qabalistic tradition teaches

forms of divine incarnations. 3' 8: h" 2: 2 2:e 8, 6 !7 '0, 6. 0 '7 the working trees that exclusively involve the columns of the right and left are respectively called the way of the angels of elohim and the way of the angels of destruction. the ways of the angels of elohim and the angels of destruction both involve mastering endlessly counteractive, self-enforcing rules that govern mazal (alzm, fate, sans. karma) and acquiring power under conditional intent. the way of the angels of elohim (see figure 4.1) is also called the right-handed path, and those who traverse it are often referred to as white magicians. they engage in disciplines, routines of behavior, and rituals intended to cultivate love of the lord hvhy, righteousness, and purity in order to pass the inspection of the gatekeep

chakric tree, portrayed as a lotus with ten petals. corresponds to the sefiroth victory/south and glory/west on the qabalistic tree, and the latifa qalbiya on the sufi tree. maya (sanskrit: illusion: the illusory power of the ayn (called brahman in the hindu system) to appear as a universe of name and form. mayim (hebrew: the element of water corresponding to the mother letter mem. mazal (hebrew: fate: the law of cause and effect, synonymous with karma in hindu system. menorah (hebrew: candle holder used during the eight days of chanukah, symbolizing the tree of life. merkabah (hebrew: chariot: an allusion to the tree of life in general, and especially the sefiroth of the inner court. metatron (hebrew: name given to enoch ben yared when he ascended and walked with elohim; name for operatio

FOCUS OF LIFE

vidual but closely follows in duration the previous life-till re-incarnation. death being a living nightmare of life, has painful possibilities-in the degree of unified consciousness. a ghostly world of 'perhaps' where all the vague potentialities of desire, are incarnating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards h

ness for worse things. and i was told they had recently finished making my wife's coffin. they then forced me to view her dead body. even in my pitiable state, i thought of the beauty of her corpse. again, they reviled me because of her: she who, if i had not neglected her, would still be living. i, the whoremonger, betrayer of women, and arch-abnormalist. after much other insult; they told me-my fate. i was given the choice of being burnt to death or buried alive with her! naturally my choice was to be alone. but no such chance was to be mine. i was buried alive with her corpse. with their combined weight forcing on the lid. i thought i was dead [for did i not hear the rushing winds] when doubt crept into my soul. then realization of life dawned when i felt that cold corpse crushed agains

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

stianity. it was in this changed atmosphere that pico wrote, about 1493-4, his disputationes adversus astrologiam divinatricem. this work against astrology used to be taken as proof that pico was free from astrological superstition. but its title alone shows that the kind of astrology which pico is against is divinatory astrology, the normal astrology based on belief in the determination of man's fate by the stars and using calculations based on horoscopes to foretell the predestined future. and it has recently been pointed out3 that pico repeats in this book what is practically ficino's theory of astral influences borne on a "celestial spirit. further, pico actually cites "our marsilius" as one of those who have written against astrologers "following in the traces of plotinus, in the inte

, panarchios (separately paged work in nova de universis philosophia, pp. 9 ff. 2 for an account of patrizi's troubles, see luigi firpo "filosofia italiana e controriforma, rivista di filosofia, xli (1950, pp. 150-73; xlii (1951, pp. 30-47. 3 see above, p. 159. 184 religious hermetism in the sixteenth century whole foundation of pious religious hermetism, whether protestant or catholic. hence his fate as a hermetic philosopher with a universal reforming mission was very much worse than that of patrizi. as compared with the intense preoccupation with religious hermetism on the continent of europe in the sixteenth century, england was in a curious position of isolation, owing to the religious convulsions through which she passed. the adaptation of catholic theology and philosophy to neoplato

who seek the divinity, of which they know nothing, in the excrements of dead and inanimate things; and who not only mock at those divine and deepseeing worshippers, but also at us, reckoning us to be no better than beasts. and what is worse, they triumph at seeing their foolish rites in such repute whilst those of others are vanished and annulled. let not this trouble you, momus, said isis, since fate has ordained a vicissitude of darkness and light. but the worst of it is, said momus, that they hold it for certain that they arc in the light. and isis replied that darkness would not be darkness to them, if they knew it. those wise men, then, in order to obtain certain benefits and gifts from the gods, by means of a profound magic, made use of certain natural things in which the divinity wa

taur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to be done with this crown? that (replied jupiter, is the crown which, by the high decree of fate and the inspiration of the divine spirit and as a reward for high merit, awaits the invincible henri iii, king of the magnanimous, powerful, and warlike realm of france, which he promises himself after the crown of france and the crown of poland, as he testified at the beginning of his reign, when he ordained his celebrated device, the body of which consists of two lower crowns surmounted by

the hebrew and cabalist doctors say that the soul of man is the light of god, created in the image of the word, first pattern of the cause of causes, substance of god, marked with a seal of which the character is the eternal word. having understood this, hermes trismegistus said that man is of such a kind that he is higher than the inhabitants of heaven, or at least possessing with them an equal fate' i think that this gives the answer as to the real meaning of the heroic love furores of the eroici furori, they are the furor of venus interpreted as the means whereby man becomes the magnum miraculum of the asclepius, having miraculous powers and living in consort with the race of demons to which he himself belongs in his origin. we have also in the agrippa passage the usual pimander-genesi

1 the angel uriel appeared at the seances (of course seen only by kelley) and addressed inspiring speeches to pucci. pucci seems to have tried to induce dee to go to rome to tell the pope about his experiences with the angels. see a true and faithful! relation of what passed for many years between dr. john dee. and some spirits, ed. meric casaubon, london, 1659, pp. 409 ff. pucci's own subsequent fate would seem to prove that he was acting in good faith in urging dee to go to rome, and not as an agent provocateur, though dee suspected him at the time. 2 see firpo, gli scritti di francesco pucci, pp. 114, 124, 134. to navarre's secretary, louis revol, pucci wrote that he was going to try "whether in italy i can do some good office with this pope clement for the public good (ibid, p. 120. 3

FREEMASON BLUEBOOK

revermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood. again we lament the loss of a brother who sleeps the sleep that, on this earth, knows no wakening. the body of our late brother lies before us, overtaken by that relentless fate which is sooner or later to overtake us all, and which no worth or virtue, no wealth or honor, no tears of friends and loving ones can avert or delay, teaching us the impressive lesson, continually repeated, yet always soon forgotten, that ere long everyone of us must follow in his way. very eloquent, my brethren, are the pale, still lips of the dead! with a pathos and impressiveness that no

FULLER J F C SECRET WISDOM OF THE QABALAH

ry was at least something which the mind of man could grip on to; it symbolized order, if not love: but chance symbolizes neither. to the common mind chance is something blind, an eyeless force, a kind of omnipotent cyclops aimlessly tumbling through time and space, to whom the harmony of the spheres means nothing; a sightless gambler who shuffles the lives of men and casts them upon the table of fate, not to play with, but merely to pick them up again and reshuffle the pack. surely man himself is within himself superior to this, the latest symbolic emanation of truth. the old struggle with the rationalist conception of the world was how to find a place for freedom in a world where all things were determined by law. the new struggle with the mathematicians would appear to be how to find a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

3the rafters were found to be 'like powder' and renovation used upmostoftheyear's interest from the war loan.thedamp cellar was a perennial problem, and waite periodically spent many hours rescuingwhathe couldofthe papers he unwisely persisted in storing there. his solution to this problem was original, if odd; by1924'manyhundreds'ofpapers had fallen to pieces, and to save the rest from a similar fate they were'hungup in parcels from the rafters'(diary,7october1924).andat ramsgate ada died.herrelationshipwithwaite had been a curious one. they had little incommon-shehad no interest whatsoever in his esoteric pursuits and remainedcontentwithher devotion to the anglicanchurch-butthey were genuinely fondofeach other. waite'smultitudeofactivities, however, lefthimwithlittle time for his family

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

n't wink at your faults; recognize them, condemn them and pass them by, never brood over them.doevery action for a good and worthy purpose, and when done never mind the result.ifyou have done a good deed and evil has resulted, trouble not, you are not the ruling provi255 dence; and you cannot expect to understand all the interactions between yourself and others, which some call providence, others fate, others destiny and other karma.ifyour intentions have been good, the result cannot fail to be good to you, upon one plane or the other.ifyou carry out this dictum you will have much more time to spend with energy upon other works, than will those who waste time and force upon regrets, which are alike useless and vain, and a besetting weakness to neglectofaction-topassivity, and to personal d

GILBERT THE MAGICAL MASON

exc1aim-lead, kindly light, lead thou me on; the night is dark and i am far from home [reprinted fromthefreemason,1885 pp. 3-10.]6.man,miracle, magicfrom theancientrosicrucian dogmatathe proceedings of a college of rosicrucians are intended for the members of the society, and are not addressed to the general public, who perhaps naturally scoff at the studies and aims of those who have been led by fate and necessity to join an occult fraternity. fate has thrown us together,buthas not compelled us to the association. the old rosicrucianmottowas,'inclinantastra- noncertenecessitant'.ourstars- or destiny- incline us to our fate, they do not necessitate any result. again,'astraregunthomines-sedregitastradeus'.thestars dominate mankind, the divine trinity, in each man and above all men rules the

predecessors. times have changed since then, and evil still works, although with different tools. the judges of the past centuries were often as capable, and as honest as those of today, and were no more easily misled. there are beings about us today- call them soul-less if youwill-whosemoral sense is nonexistent, who do evil by preference, and whose extinction is as much to be desired as was the fate of the medieval witches. an adept of the rosicrucian ideal is the very opposite to theman, miracle, magic69medium. he is living trained vital energy illumined by the spiritual above; the medium is a negative being, the prey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived, the catspaw of every elemental force, and baneful misdirected energy. our ex

in the 'lares publici, and 'lares domestici' of the home. zoroaster appears to have taught the existence of spirits or angels who were at man's disposition for intercession with god, and paul appears to have combated this dogma.themohammedans taught that two guardian angels watched each man's actions, one registering his good and the other his bad actions, and that they were so regardful of man's fate that they deferred a decision on his conduct after a wicked action until they had allowed him to sleep, and if on awaking he repented him of the evil the bad record was not made. among the ancient persians there was an idea that each man had five angel guards; the first at his right hand to write his good actions, a second at his left hand to record his sins, a third before him to show the co

are only six examples ofeternalandeternity-but neither of them refers to man.everlastingisonceapplied to man, but this example is as late as the babylonish captivity of the jews, occuring in daniel xii. 2, stating that some of them that sleep in the dust shall awake 'to everlasting life, and some to shame and everlasting contempt. but even here it is a prophecy, and not a statement of the actual fate of man. whereas the'endof man' is in the bible one hundred times referred to; for example, in ecclesiastes vii. 2 'it is better to go to the house of mourning. that is the end of all men. in job xix. 26, there is indeed in poetic language a reference to the ego- i- seeing god after death- yet here there is a special statement that 'in the flesh' this should occur 255 reincarnation- rather tha

bers that there are many numbers which would supply material for future essays.[reprinted from s.r.i.a.,transactionsof themetropolitancollege(1918, pp.22-9.]partthreedivination18.the history of astrologythe nations of the ancient world were all more or lessof opinion that the movements of the heavenly bodies, the occurrence of eclipses, and the appearance of comets exercised an influence over the fate of the human race, and the destinies of men. they feared the extraordinary manifestations of the sky, and saw portents destined for their instruction in the eclipses of the sun and moon, and in notable conjunctions of the planets. eclipses of the sun especially, which caused a temporary darkness, seemed to them to be warnings of the anger of their gods, and signs of coming punishment. the gre

oger to some extent. from his time the tendency to renounce astrologic claims has continually increased, until at the present day it is rare to find an astronomer of position who acknowledges any faith in prediction or in diagnosis of char255 acter from the position of the planets at birth of any man, and still less will he believe in the processes called horary astrol255 ogy, or the judgments of fate derived from figures of the sky drawn for the time of the special event, or from the time of asking the question. to return to the origins of history, we find references to astrologic notions in the civilizations of babylon and chaldea, on the banks of the gangesoflndia,on the nile of egypt, and also in turanian chinese history. from chaldea astrology came to persia and asia minor, to greek c

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

1876. the letter is in the archives of the societas rosicruciana in anglia years. shadwell clerke, the grand secretary general, wrote at once to harington both to warn and to admonish him: mr. yarker is a person who has been expelled from the ant& accepted rite in england for gross unmasonic conduct (as notified to all chapters some 5 years since) and that mr. s. p. leather only avoided a similar fate by previous resignation33[33. then comes the sting: i trust you will forgive my submitting for your serious consideration also whether brethren belonging to the s. council 33 of canada can be justified in endeavouring to plant any new rite whatever in this country and this even without advising their mother s. council of their intentions. harington was duly chastened and seems eventually to h

of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about, more widely imitated, and more widely condemned than any other. it is an irony that beswick, rejected by his church and ignored by the craft, would have enjoyed. acknowledgements i am especially grateful to bro. john hami

GLOBAL FREEMASONRY

ies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evolution i (encyclopedic, the impasse of evolution ii (encyclopedic, allah is known through reason, the qur'an leads

GNOSTIC HANDBOOK

rahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestations or interpreted in an allegorical fashion. in the zoroastrian faith titles such as ahura mazda are superlative definitions of a first cause, while in the later derivative mithraic faith god was defined as zurvan or the lord of time, since fate or time was believed to be the principle which is beyond all things. for the gnostic, god simply is. he/she/it is the one source beyond and behind all things, in both the zoroastrian and israelite faiths god is usually simply called lord as this designates a title of respect for a superior. while these definitions are all, in some sense, useful, mystics and gnostics usually go a step further

etween here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we must apprec

the seeming cosmic dualism is actually a dualism between the real and the unreal, between the light of the higher worlds and forces which have been created through ignorance. they are like monsters from the id, they seem real enough and since the physical world is shaped and formed by our perceptions, they are for all intents and purposes real. the only way for us to escape hiemarmene (universal fate) is to realize that we have created the prison bars ourselves. what a tragic world this is, he reflected. those down here are prisoners, and the ultimate tragedy is that they don t know it; they think they are free because they never have been free, and do not understand what it means. this is a prison, and few men have guessed. but i know, he said to himself. because that is why i am here. t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

etween here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event, or in more

GOLDEN CHAIN AND THE LONELY ROAD

one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union o

e-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diver

ne to teach another, to pass on that which the gods have revealed, if only to assist a student to gain self-initiation for themselves. if the gods reveal themselves then it is with a courage that equals their blessing that we must claim our own spiritual authority and legitimisation. the truth of our vision is aptly tested by this need for bravery; to stand alone, a masterless one among men, is a fate most rare. remember, a tree is known by its fruit; communicable inspiration is the proof of spiritual empowerment. imaginal transmission it is sometimes found that self-initiates suddenly 'invent' a history for their own legitimisation; curious tales of hereditary teaching or of meetings with nameless strangers may occur. instead of dismissing such claims out-of-hand, we might be wiser to enc

inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can forth-show the presence of one's spiritual guides and bring to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and ga

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

was it really? we shall never find out because fr. benito, the first missionary of achiotlan, seized the stone from the indians: he had it ground up, although a spaniard offered three thousand ducats for it, stirred the powder in water, poured it upon the earth and trod upon it. 8 equally typical of the profligate squandering of the intellectual riches concealed in the mexican past was the shared fate of two gifts given to cortez by the aztec emperor montezuma. these were circular calendars, as big as cartwheels, one of solid silver, and the other of solid gold. both were elaborately engraved with beautiful hieroglyphs which may have contained material of great interest. cortez had them melted down for ingots on the spot.9 more systematically, all over central america, vast repositories of

ously depicted a caucasian male with a high-bridged nose and a long, flowing beard that the bemused archaeologists promptly christened it uncle sam .1 i walked slowly around the twenty-ton stele, remembering as i did so that it had lain buried in the earth for more than 3000 years. only in the brief half century or so since stirling s excavations had it seen the light of day again. what would its fate be now? would it stand here for another 1 fair gods and stone faces, p. 144. graham hancock fingerprints of the gods 137 thirty centuries as an object of awe and splendour for future generations to gawp at and revere? or, in such a great expanse of time, was it possible that circumstances might change so much that it would once again be buried and concealed? perhaps neither would happen. i re

lled at their banquets. when they died it was as men overcome by sleep. with the passing of time, and at the command of zeus, this golden race eventually sank into the depths of the earth. it was succeeded by the silver race which was supplanted by the bronze race, which was replaced by the race of heroes, which was followed by the iron race our own the fifth and most recent creation.34 it is the fate of the bronze race that is of particular interest to us here. described in the myths as having the strength of giants, and mighty hands on their mighty limbs ,35 these formidable men were exterminated by zeus, king of the gods, as a punishment for the misdeeds of prometheus, the rebellious titan who had presented humanity with the gift of fire.36 the mechanism the vengeful deity used to sweep

account of china, 2nd edition, 1836, volume i, p. 40. see also g. schlegel, uranographie chinoise, 1875, p. 740. 48 warren, buddhism in translations, p. 322. 49 ibid. 50 dixon, oceanic mythology, p. 178. 51 worlds in collision, p. 35. 52 encyclopaedia britannica, 6:53. graham hancock fingerprints of the gods 196 ice. the third world ended in a universal flood. the present world is the fourth. its fate will depend on whether or not its inhabitants behave in accordance with the creator s plans.53 we are on the trail of a mystery here. and while we may never hope to fathom the plans of the creator we should be able to reach a judgement concerning the riddle of our converging myths of global destruction. through these myths the voices of the ancients speak to us directly. what are they trying

being, his features predetermined, preshaped by longstanding myth.10 in all his many incarnations, this hamlet remains strangely himself. the original amlodhi (or sometimes amleth) as his name was in icelandic legend, shows the same characteristics of melancholy and high intellect. he, too, is a son dedicated to avenge his father, a speaker of cryptic but inescapable truths, an elusive carrier of fate who must yield once his mission is accomplished. 11 in the crude and vivid imagery of the norse, amlodhi was identified 8 yucatan before and after the conquest, p. 82. 9 see, for example, the god-kings and the titans, p. 64. it may also be relevant that other versions of the bacabs myth tell us that their slightest movement produces an earth tremor or even an earthquake (maya history and reli

ine my confidence in the strength of my findings. it was then that i received a letter from the town of nanaimo in british columbia, canada. the letter referred to my previous book the sign and the seal, in which i had made passing mention of the atlantis theory and of traditions of civilizing heroes who had been saved from water: 19 july 1993 dear mr. hancock, after 17 years of research into the fate of atlantis, my wife and i have finished a manuscript entitled when the sky fell. our frustration is that despite positive feedback about the book s approach from the few publishers who have seen it, the mere mention of atlantis closes minds.3 in the sign and the seal you write of a tradition of secret wisdom started by the survivors of a flood. our work explores sites where some survivors mi

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

cal work oahspe in the late nineteenth century. palmer, raymond a, was a publisher of conventional science fiction magazines until 1943. then he began publication of the writings of richard shaver, which purported to be accounts of real extra terrestrial visitations and an off-world origin for the human race. for this, palmer was eventually drummed out of science fiction circles. after cofounding fate magazine with curtis fuller in the 1950s, palmer went on to publish flying saucers magazine and search until his death in the 1970s. he republished the shaver material in the early 1960s and was a fighter for unorthodox causes until the end of his life. he claimed for many years to be in possession of a mysterious fact that explained the ufo mystery. this fact appears to have been the cipher

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of true alchemy. the letters veh, un, and ur are written: 177 the formula of lao i am like a maiden bathing in a clear pool of fresh water. aleister crowley, liber vii the enochian word iao, pronounced ee-ah-oh, is comprised of the first three letters of the words, iadnah ath olorat which means "the highest work is man" the entire phrase adds up to 326, the number for the word yarry which means "fate" or "providence" in the sense of karma. also 326= 163x2, where 163 is the number for rit which means "mercy" aiq bkr reduces 326 to 2, the number for duality. this phrase also adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" a

re written: 180 the formula of kika let me go back into the world; yea, back into the world. aleister crowley, liber vii the enochian word kika, pronounced key-kah, is comprised of the first letters of the words, kafafam ia komselha ap which means "the enduring truth of the changeless circle" the entire phrase adds up to 947, the number for nibm ta khr parry meaning "an equal turn of the wheel of fate" this reduces to 2 by aiq bkr, the number for divine will. the two main words of the phrase (i.e, kafafam komselha) add up to 866, the names of the three governors of khr, the 20th aethyr, the aethyr of the wheel (zildron= 255, parziba=189, totokan=422 and 255+189+422=866. aiq bkr reduces 866 to 2. the letters of kika add up to 666 which crowley adopted as his own number, being that of the be

the same detachment and unconcern, gave rise to the name city of the pyramids. crowley's guide here was the god hermes who described these residents as those "whose eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose 233 bodies is dried up, so that nothing remains but a little pyramid of dust" this aethyr holds the fate of those who have detached themselves from their humanity. study them well and see where their yogas and their meditations have led them. to be learned vta for all who practice there is a lesson any form of yoga or meditation. 234 zim, the garden of nemo he is, as said, the "nameless one" who has so many names, and yet whose names and whose very nature are unknown. he is the "initiator" calle

, pride, vanity 24 nia freedom, movement, travel reversed: limitation, restriction, confinement 23 tor energy, force, labor, toil, work reversed: lack of energy, gaiety, frivolity 22 un meditation, ideas, music, transcendence reversed: thoughts, solidification, manifestation 21 asp cause, purpose, meaning reversed: desolation, emptiness, futility 20 khr cyclic nature, cycles, spirals, repetition, fate, destiny reversed: uniqueness, unequal, odd, different, luck, chance 19 pop life, change, struggle reversed: death, stagnation, peace 18 zen sacrifice, crucifixion, selflessness reversed: safety, selfishness, rest 17 tan morality, ethics, harmony, balance reversed: immorality, discord, imbalance 16 lea change for the better, spiritual impulse, foreknowledge, adjustment reversed: change for th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

estfiil. mag. vol. 3, no. 18^ redeker's westfal. sagen, nos. 48 aud 47' sigur^r iarl drap melbiigsa tonu, ok batt hofu-s bans vi's slagolar scr oc slant kykqva vo15va sinom a tonnina, er ska'isi or hcifsino, kom j'ar i blastr i fotinn, oc feck baun af)>vi bana' har. saga ens hilrf. cap. 22. gundarich tbe son of thaesilo dies of a wound iu his calf inflicted by a boar, mb. 13, 504-5. conf. orion's fate, end of this cliapter. 922 spectees. leg, and a speedy death ensued. some say he lies buried at wiilperode near hornburg^ this hachelnberg' fatsches' in storm and rain, with carriage, horses and hounds, through the thiiringerwald, the harz, and above all the hachel (a forest between halberstadt, groningen and derenburg, conf. pi-aet, weltb. 1, 88. on his deathbed he would not hear a word abou

itting on the ash-tree? it might also suggest the cranes which at the time of the great overthrow come flying through the bread-stalls (deut. sag. no. 317. live ia hope of the old k, simplic. 3, 20. 4, 11 'aw/ den alien haiser binein stehlen' springinsf. cap. 6; i.e. reckoning on a possible change in the nature of things* in other cases too the withering or greening of a tree is bound up with the fate of a country. in dietmarsen stood a marvellous tree, that jiuurinhed before the conquest, and withered on the loss of liberty. there goes a prophecy that' when a magpie builds on it and hatches jive white chickens, the country will be free again' ncocorus 1, 237, conf. 5g2. 960 translation. in the same way fischart (garg. 266-7) couples tlie enchanted king's return with the coming of the cran

l. the words uhi striae cocinant (some mss. coquinant, cucinant; lex. emend, incorrectly concinunt) imply a cooking and seething (seysr p. 1036) by several witches in common. in macbeth three witches but they are' weird-sisters' too (p. 407, and so suggest the old meaning of drut meet on a heath and in a cave, to boil their cauldron. they are not so much enchantresses in league with the devil, as fate-announcing wise-women or priestesses, who prophesy by their cauldron, p. 56 (see suppl. it may seem over-bold to name shakspeare's witches in the same breath with ancient cimbrian prophetesses, with strigas of the salic law; but here we have other links between the oldest times and the recent. speaking of heiiawac (healing waters) in chap. xx, i on purpose omitted all mention of salt springs

ht, and at christmas, but also at shrovetide, easter and other seasons; these were the days of great heathen festivals, of easter-fires, may-fires, solstitial and yule fires, and there is no occasion to see in them a parody of the christian feasts. the riding by night, the torchlight procession, the penetrating of locked-up houses, are exactly as in the case of holda's host; 1 in the formulas' ik fate an (grasp) disen witten stock, und verlate (forsake) unsen lierre gott (catliol: marien son und got' or' her trede ik in dm mst (nest, und verlate unsen herre jesum christ' in hessian records of 1g33' hie stehe ich uf dieser mist, und verleurne (deny) des lieben herrn j. christ! in abjuring, she stands on the dunghill, which begins to burn round her, and with a white stick she stabs a toad (i

istmas night; wolfdietrich receives it from siegminne, i.e. from a wise spinning norn or valkyr (p. 434: obviously the old heathen idea was afterwards transferred to the conquering saint of the christian church. not unlike are the golden shirt that defends from drowning, beow. 1096, and the frid-hemede (app. spells x; a woven flag of victory will be mentioned p. 1112. to me these famous shirts of fate seem connected with the threads and webs of the norns and dame holda. a magic weaving and spinning was probably ascribed to witches, who in sup. i, 824 are called field-spinsters; and burchard's allusions to the superstition' in lanificiis et ordiendis telis' are worth comparing, sup. c, int. 52, and p. 193. hincmar of rheims (0pp. 1, 656) speaks of sorceries' quas superventas feminae in suis

out through the door (i, 955, or to grasp backwards through the door at the lover's hair (i, 102, or to spread the table for him (as for norns, and then he is bound to appear and eat his supper off it. harrys in volkss. 2, 28 describes the so-called nappel-jfang: in a vessel full of clean water 1118 supeestition. you set afloat little pots of thin silver plate marked with the names of those whose fate is in question; if a young man^s pot comes up to a girl's, it will be a match. the same is done in some parts with simple nutshells like the discovery of one's future husband, it was an important matter to ascertain the sex of a child before it was born. this could be gathered from the persons one met in going to church, sup. i, 483, from previous children (677. 747, from sneezing (m, 23. tha

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e girl it was intended for; but from that time the snake was never seen again (moneys anz. 8, 537. the adder s crown (atternkronlein) makes any one that wears it invisible (schm. 2, 388) and immensely rich as well. in some districts they say every house has two snakes, a male and a female, but they never shew themselves till the master or mistress of the house dies, and then they undergo the same fate. this feature, and some others, such as the offering of milk, bring the liome-snakes near to the notion of good helpful home-sprites (see suppl. the snake then comes before us as a beneficent inviolable creature, perfectly adapted for heathen worship. a serpent twined round the staff of asklepios, and serpents lay beside healing fountains (p. 588n. the ancient prussians maintained a large sna

44 stars that ran from east to west. how many could we quote now by their teutonic names? the vulgar opinion imagines the stars, related to each individual man as friend or foe. 1 the constellation that shone upon his birth takes him under its protection all his life through; this is called being born under a good or lucky star. from this guidance, this secret sympathy of dominant constellations, fate can be foretold. conversely, though hardly from native sources, it is said in the renner 10984 that every star has an angel who directs it to the place whither it should go. 1 swem die sternen werdent gram, dem wirt der maue lihte alsam. frid. 108, 3. 722 sky and stars. there is a pious custom of saluting the celestial luminaries before going to bed at night (sup. i, 112, and among the mod. g

at loki and all his kin should come out as allies to the sons of flame, follows from his 1 pers. rache is said to mean vapour; may the sanskr. rajani (nox) be also brought in? the slav, rok tempus, amrns, terminus, fatum, lith. rakus, is worth considering; its abstract meaning may have sprung out of a material one, and fits in perfectly with the notions of time and world developed on p. 790 [rok, fate, is from reku, i speak. neither rok, rokr, nor riqis has anything to do with our rauch, reek, on. reykr. it is not correct for danish writers to use the form ragnarok; on. rok must in their dialect be rag (as sok is sag; the ohg. form of ragnarok would be regino-rahha, or -rah -rahhu, according as it were fern, or neuter. in swed. and dan. the term is extinct, but they both have a word for cr

given a flower-bud: when it blossomed, he would come again. and the jewish notion, which christianity retained, is in harmony with this. the soul of the beggar is fetched away by angels of god, and carried into abraham s bosom, luke 16, 22; or, as the heliand 103, 5 expresses it: godes engilos andfengon is ferh, endi leddon ine an abraharnes barm; x and it completes the picture of the rich man s fate by adding the counterpart (103, 9: letha wihti bisenkidun is seola an thene suarton hel/ loathly wights (devils) sank his soul into swart hell. a sermon in leyser 126 has: wane ir ne wizzit niht, zu welicher zit der bote (messenger) unsers herren gotis zu ture clopfe (may knock at the door. welich ist der bote? daz ist der tot (death; and 161: f nu quam ouch der gemeine bote (general messenge

ing. as all spirits appear suddenly? so does death; no sooner named or called, than he comes* hie ndhet der tot manigem manne/ roth. 277b. daz in ndhet der tot/ nib. 2106, 4. do ndhte im der tot 2002, 3. mors praesens, walthar. 191. der tot get dir vaste zuo/ karl 69b. he lurks in the background as it were, waiting for call or beck (freidank 177, 17. dem tode winken/ beckon to d, renn. 9540. like fate, like wurt, he is nigh and at hand (p. 406. like the haunting homesprite or will o wisp, he rides on people s necks: der tot mir sitzet uf dem kragen, 1 kolocz. 174. stet vor der tur, diut. 2, 153. a story in reusch (no. 36) makes death sit outside the door, waiting for it to open; he therefore catches the soul as it goes out. luckless life-weary men call him to their side, complain of his de

and 1519, 105b- c) have in paren theses der dorfmeyger and der holzmeyger. 2 wh. 416, 14: bi liehter sunnen da verlasch (went out) manegem sarrazin sin lieht. lohengr. 133: er sluoc in, daz im muose daz lieht erliidien. quenches light. a godfathek. 853 to a light, a taper, a brand: when these were wasted, death ensued (pp. 409. 415. here then the idea of death is intimately connected with that of fate. the genius lowers his torch, re verses it, and the light of life is quenched. for the child as soon as born, the norn has kindled a light, to which his thread of life is fastened; possibly even our lighting of tapers in con nexion with birthday gifts has reference to this.1 we have a capitally contrived story of gossip death (gevatter tod, kinderra. no. 44, the conclusion of which represents

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

special avenues of work connected with the order and that there are several allied organizations under the direction of amorc. into these the progressing members are directed from time to time without anything said as to why. some members are suddenly called upon [153] to do certain things. they may refuse, they may hesitate, they may impulsively and enthusiastically accept. and thereby hangs the fate of their progress; whether it shall be rapid or regular. not that any officer of the order can deter or accelerate a member's psychic development, but the cosmic is ever mindful of the intents and motives that actuate all mystic students who seek its blessings. the more impulsively and whole-heartedly one responds to an inner impulse or urge, the more definitely it is registered in the cosmic

HAMIL THE ROSICRUCIAN SEER

, his will was short and precise. he left a little over three and a half thousand pounds, household goods, his books, manuscripts, mirrors and crystals. he ordered his library to be sold and the proceeds, together with the remainderofhis estate after a few personal bequests, were to be divided between distant relatives. his crystal and mirrors were bought by james burns and co, but their ultimate fate is not known.thefateofhis books and manuscripts is also a mystery. a. e. waite" was in error when he stated that irwin bought hockley's library.muchofit, in fact, was boughtbygeorge redway, who issued a special catalogue compiled for him by arthur machen (see p.26).9some items turn up in redway's catalogueofthe library of waltermoseley.l"including the manuscriptofthe crowned angel'smagnumopus

days after, swedenborg came to the ambassador, and requested him to tell the widow, that on such a nightherhusbandwouldappearto her and tell herwherethereceiptlay.however terrible this might appear to the widow, yet she was obliged to consent toit,because the paying for the estate a second time would have rendered her poor, or even been impracticable to her. she therefore resigned herself to her fate, sat up on the night appointed, and retained a maid with her, who, however, soon began to fall asleep, and couldbyno means be kept awake. at12o'clock the deceased appeared. he looked grave, and as though displeased, and then pointed out to the widow the place where the receipt lay, namely, in a certain room, in a little desk attached to the wall; on which he disappeared.thewidow went the next

till, if he had not most ingeniously disjointed it,ithink very few of his readers would have coincided with him in opinion; and as the case appears to me a very strong proof of soul travelling, and remarkably corroborative of the very singular statement given bymrhazard inno.xxvi.ofthezoist,imust crave room for the sitting in detail.in the ninety-eighth sitting, m. lucas, desirous of learning the fate of his brother-in-law, who had left france twelve years before, in consequence of an altercation with his father, applied to m. cahagnet for a sitting. scarcely was adele asleep, than she asked for this man by his name, as she usually does for deceased persons. she then said to us 'i see him: he is not dead; he is on the earth, and not in the spiritual world' she then gaveso exact a descripti

HANDBOOK OF EGYPTIAN MYTHOLOGY

several different ways to render him permanently dead. a belief developed that the attack on osiris was a unique and terrible crime, carried out on the night of the great storm. yet in theological terms, his was a necessary death. by dying, osiris becomes ruler of the underworld and a source of life for others. a remarkable dialogue in book of the dead spell 175 has osiris complain about his sad fate to atum. the creator god replies that osiris has been favored beyond all others. he has been granted an eternal kingdom in the land of silence, whereas his son will be the perpetual ruler in the land of the living. many egyptian thinkers tried to make sense of death by mak- 78 handbook of egyptian mythology ing something positive out of the death of osiris, but it is the loneliness and despai

ar, has seth summoned to live with ra in the sky as god of storms. this fits with seth s traditional role as a powerful protector of ra in his sun boat. in versions of the myth that occur in hymns or rituals concerning osiris, seth is driven out of egypt rather than being compensated with any kind of divine realm. he may even be given over to horus and isis to be punished or executed. this is his fate in most temple texts of the first millennium bce. at edfu, the triumph of horus over seth was celebrated with the cutting up of a hippopotamus the final act in the sequence of mutilations that began with the dismemberment of osiris (see figure 32. hymns and literary accounts of the horus and seth conflict usually end with a chorus of praise for the newly crowned horus. royal rituals and funer

s that embodied darkness and chaos. just as the creator made deities and people in the first time and gave them life, the night sun gave new life to all the beings in the duat. in the fourth hour of the night, the sleeping dead were revived by the sun god and experienced a lifetime in his presence. thus the reign of the sun god, the lost golden age of egyptian myth, was reenacted every night. the fate of the human dead was locked into the solar cycle. the journey of the soul egyptian concepts of the afterlife are strikingly diverse.53 the beautiful west could be seen as a place of joyful reunions or as a state of terrifying isolation. death was regarded both as a unique event and as part of the continuous process of decay and renewal. there was no promise of eternal peace for the egyptian

es could be symbols of the life-giving power of the primeval waters or of the forces of chaos who tried to swallow up and destroy life. death by crocodile was particularly dreaded because the body would be devoured. epithets for crocodiles include mouth of terror and the one who seizes. when they seized people, crocodiles were thought to be carrying out the vengeance of the gods or the decrees of fate. diodorus siculus claimed that crocodiles were revered in egypt because one had saved king menas (menes) when he was chased into lake moeris by his own dogs. this is very similar to an incident in the new kingdom tale of the doomed prince, in which the 126 handbook of egyptian mythology figure 27. mummified sacred crocodiles stored in the temple of sobek and horus at kom ombo (courtesy of ric

menes) when he was chased into lake moeris by his own dogs. this is very similar to an incident in the new kingdom tale of the doomed prince, in which the 126 handbook of egyptian mythology figure 27. mummified sacred crocodiles stored in the temple of sobek and horus at kom ombo (courtesy of richard pinch) prince has to jump into a lake when his trusted dog attacks him. the crocodile who was his fate offers to save him in return for help against a water demon. king menas is said to have founded the city of krokodilopolis in the fayum in gratitude for his escape. the roman period book of the fayum lists and illustrates many of the crocodile cults of this region (see figure 44. in the fayum there was a taboo against hunting crocodiles because the ba (manifestation) of sobek is crocodiles. c

t ichneumons (a type of mongoose) killed crocodiles by running down their throats and gnawing their way out through the bowels. this may be a misunderstanding of the mythical conflict between the sun god ra in the form of an ichneumon and apophis in the form of a crocodile or a snake. see also apophis; horus the child; magicians; neith; onuris; seth; sobek references and further reading: c. eyre. fate, crocodiles, and the judgement of the dead. some mythological allusions in egyptian literature. studien zur alt gyptischen kultur 4 (1976: 103 114. p. wilson. slaughtering the crocodile at edfu and dendera. in the temple in ancient egypt, edited by s. quirke. london: 1997, 179 203. primary sources: bd 31 32; dp; boe; hmp; herodotus h ii.68 69; diodorus i.34, 89; strabo g xvii.44, 47; bof djed

HEAVEN HELL

the dead of abydos, departed spirits made their way from north to south, so that they might enter the tuat by the "gap" in the mountains there. still later, the egyptians reverted to their old belief as to the situation of the domain of osiris, and the books which deal with the tuat always assume that it lies far away to the north, and were intended to guide souls on their way to it. the ultimate fate of the souls of human beings who had departed to the tuat must always have been a matter of speculation to the egyptians, and at the best p. 92 they could only hope that they had traversed the long, dark, and dangerous valley in safety. the same may be said of numbers of the gods, who in very early times were believed to possess a nature which closely resembled that of men and women, and to b

pirits, all bent on making their way to the abode of the blessed; these are they who have departed from their bodies during the day, and they have made their way to the sacred place in western thebes where they can join the boat of the sun-god. some are adequately equipped with words of power, and amulets, and their ultimate safety is assured, but others are less well provided, and it will be the fate of many of these to remain in the place wherein they now are, and never to enter the house of osiris or the boat of ra. they will not suffer in any way whatsoever, but will simply remain there, protecting themselves as best they can by any words of power they may possess until such time as they are overcome by some hostile being, when they will die, and take their places among the other dead

HELENA BLAVATSKY NIGHTMARE TALES

ed, among all the sovereigns on this earth, him, whomthou hast made helpless, speechless and powerless? why hast thou kindled the flame of holy brotherly lovefor man in the breast of one whose heart already feels the approach of the icy hand of death and decay, whosestrength is steadily deserting him and whose very life is melting away like foam on the crest of a breakingwave? and now the hand of fate is upon the couch of pain. the hour for the fulfilment of nature's law has struck atlast. the old sire is no more; the younger man is henceforth a monarch. voiceless and helpless, he isnevertheless a potentate, the autocratic master of millions of subjects. cruel fate has erected a throne for himover an open grave, and beckons him to glory and to power. devoured by suffering, he finds himself

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

thes a small round mirror of steel of extraordinary brilliancy, and placing itbefore my eyes asked me to look into it. i had not only heard before of these mirrors, which are frequently used in the temples, but i had often seenthem. it is claimed that under the direction and will of instructed priests, there appear in them the daij-dzin,the great spirits who notify the enquiring devotees of their fate. i first imagined that his intention was toevoke such a spirit, who would answer my queries. what happened, however, was something of quite adifferent character. no sooner had i, not without a last pang of mental squeamishness, produced by a deep sense of my ownabsurd position, touched the mirror, than i suddenly felt a strange sensation in the arm of the hand that held it.for a brief moment

revolt being conquered by itsown defiant intensity. there was an opened novel lying on a lacquer table near the settee, and as my eyeshappened to fall upon its pages, i read the words "the veil which covers futurity is woven by the hand ofmercy" this was enough. that same pride which had hitherto held me back from what i regarded as adegrading, superstitious experiment, caused me to challenge my fate. i picked up the ominously shining diskand prepared to look into it. while i was examining the mirror, the yamabooshi hastily spoke a few words to the bonze, tamoora, atwhich i threw a furtive and suspicious glance at both. i was wrong once more "the holy man desires me to put you a question and give you at the same time a warning" remarked thebonze "if you are willing to see for yourself now

relative relief i felt, when, after going over the last scene, i saw once more the great white face of the dialbefore me was not of long duration. the long, arrow-shaped needle was pointing on the colossal disk at--seven minutes and a half-past five o'clock. but, before i had time to well realize the change, the needlemoved slowly backwards, stopped at precisely the seventh minute, and- o cursed fate. i found myselfdriven into a repetition of the same series over again! once more i swam underground, and saw, and heard,and suffered every torture that hell can provide; i passed through every mental anguish known to man orfiend. i returned to see the fatal dial and its needle- after what appeared to me an eternity- moved, asbefore, only half a minute forward. i beheld it, with renewed terror

"speak of your psychological and physiological experiments, you schoolmen, puffed upwith pride and book-learning! here am i to give you the lie" and now i was reading the works andholding converse with learned professors and lecturers, who had led me to my fatal scepticism. and, whilearguing the impossibility of consciousness divorced from its brain, i was shedding tears of blood over thesupposed fate of my nieces and nephews. more terrible than all: i knew, as only a liberated consciousnesscan know, that all i had seen in my vision at japan, and all that i was seeing and hearing over and over againnow, was true in every point and detail, that it was a long string of ghastly and terrible, still of real, actual, nightmare talesvii- eternity in a short dream45 facts. for, perhaps, the hundre

HELENA BLAVATSKY THE KEY TO THEOSOPHY

postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john'

the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, says that: ammonius taught that the religion of the multitude went hand-in-hand with philosophy, and with her had shared the fate of being by degrees corrupted and obscured with mere human conceits, superstitions, and lies; that it ought, therefore, to be brought back to its original purity by purging it of this dross and expounding it upon philosophical principles; and the whole christ had in view was to reinstate and restore to its primitive integrity the wisdom of the ancients; to reduce within bounds the universally

ul, as nephesh, the breath of animal life, which remains for a time in kamaloka, from the higher compound ego, which goes into the state of devachan, or bliss) for this reason she is called monogenes, only begotten, or rather begetting one alone; for the better part of man becomes alone when it is separated by her. now both the one and the other happens thus according to nature. it is ordained by fate (fatum or karma) that every soul, whether with or without understanding (mind, when gone out of the body, should wander for a time, though not all for the same, in the region lying between the earth and moon (kamaloka. for those that have been unjust and dissolute suffer then the punishment due to their offenses; but the good and virtuous are there detained till they are purified, and have, b

sonal soul from the moment of the birth of the child, is violently snapped, and the disembodied entity becomes divorced from the personal soul, the latter being annihilated without leaving the smallest impression of itself on the former. if that union between the lower, or personal manas, and the individual reincarnating ego, has not been effected during life, then the former is left to share the fate of the lower animals, to gradually dissolve into ether, and have its personality annihilated. but even then the ego remains a distinct being. it (the spiritual ego) only loses one devachanic state-after that special, and in that case indeed useless, life-as that idealized personality, and is reincarnated, after enjoying for a short time its freedom as a planetary spirit almost immediately. q

at all, it must be in one which is as absolute harmony, logic, and justice, as it is absolute love, wisdom, and impartiality; and a god who would create every soul for the space of one brief span of life, regardless of the fact whether it has to animate the body of a wealthy, happy man, or that of a poor suffering wretch, hapless from birth to death though he has done nothing to deserve his cruel fate-would be rather a senseless fiend than a god. why, even the jewish philosophers, believers in the mosaic bible (esoterically, of course, have never entertained such an idea; and, moreover, they believed in reincarnation, as we do. q. can you give me some instances as a proof of this? a. most decidedly i can. philo judaeus says: the air is full of them (of souls; those which are nearest the ea

it is this, and this alone, that can account for the terrible, still only apparent, injustice in the distribution of lots in life to man. when your modern philosophers will have succeeded in showing to us a good reason, why so many apparently innocent and good men are born only to suffer during a whole lifetime; why so many are born poor unto starvation in the slums of great cities, abandoned by fate and men; why, while these are born in the gutter, others open their eyes to light in palaces; while a noble birth and fortune seem often given to the worst of men and only rarely to the worthy; while there are beggars whose inner selves are peers to the highest and noblest of men; when this, and much more, is satisfactorily explained by either your philosophers or theologians, then only, but

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ter see my themagicians of the golden dawn, pp. 165-6. 86 47 thealchemist of the golden dawn caledonian temperance hotel harpur street, theobald's road, wc london, 24 march 1897 the letters should like her to see this correspondence, and then i will return them as soon as possible. i am very busy, and grieved beyond measure that these things should go on in our beloved order. such seems to be the fate of all societies, to break up from their innate want of co-herence. i was in hopes of seeing you at autumnal equi" but qp.a. was taken seriously ill and could not travel, and i could not leave her. i have given myself more and more to my own working, and feel quite incompetent to take any active part in what is going on in our order, and, in fact, have not learned enough about it to know the

HP LOVECRAFT A DARK LORE

ree watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tin

could not understand either, so let them think arthur munroe had wandered away. they searched, but found nothing. the squatters might have understood, hut i dared not frighten them more. i myself seemed strangely callous. that shock at the mansion had done something to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, il

from that bluff mariner and anyone else ever gained repecting the end of the accursed sorcerer. from that time on the obliteration of curwen's memory became increasingly rigid, extending at last by common consent even to the town records and files of the gazette. it can be compared in spirit only to the hush that lay on oscar wilde's name for a decade after his disgrace, and in extent only to the fate of that sinful king of runazar in lord dunsany's tale, whom the gods decided must not only cease to be, but must cease ever to have been. mrs. tillinghast, as the widow became known after 1772, sold the house in olney court and resided with her father in power's lane till her death in 1817. the farm at pawtuxet, shunned by every living soul, remained to moulder through the years; and seemed t

and my talk with you will not be a boast of victory but a plea for help and advice in saving both myself and the world from a horror beyond all human conception or calculation. you recall what those fenner letters said of the old raiding party at pawtuxet. that must all be done again, and quickly. upon us depends more than can be put into words- all civilisation, all natural law, perhaps even the fate of the solar system and the universe. i have brought to light a monstrous abnormality, but i did it for the sake of knowledge. now for the sake of all life and nature you must help me thrust it back into the dark again. i have left that pawtuxet place forever, and we must extirpate everything existing there, alive or dead. i shall not go there again, and you must not believe it if you ever he

unnameable realities behind the protective illusions of common vision. in that second look willett saw such an outline or entity, for during the next few instants he was undoubtedly as stark raving mad as any inmate of dr. waite's private hospital. he dropped the electric torch from a hand drained of muscular power or nervous co rdination, nor heeded the sound of crunching teeth which told of its fate at the bottom of the pit. he screamed and screamed and screamed in a voice whose falsetto panic no acquaintance of his would ever have recognised; and though he could not rise to his feet he crawled and rolled desperately away from the damp pavement where dozens of tartarean wells poured forth their exhausted whining and yelping to answer his own insane cries. he tore his hands on the rough

ossible that here lay the mortal relics of half the titan thinkers of all the ages; snatched by supreme ghouls from crypts where the world thought them safe, and subject to the beck and call of madmen who sought to drain their knowledge for some still wilder end whose ultimate effect would concern, as poor charles had hinted in his frantic note "all civilisation, all natural law, perhaps even the fate of the solar system and the universe? and marinus bicknell willett had sifted their dust through his hands! then he noticed a small door at the further end of the room, and calmed himself enough to approach it and examine the crude sign chiselled above. it was only a symbol, but it filled him with vague spiritual dread; for a morbid, dreaming friend of his had once drawn it on paper and told

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

to do. the great river was now lifeless, and the upper sea had lost most of its denizens except the seals and whales. all the birds had flown away, save only the great, grotesque penguins. what had happened afterward we could only guess. how long had the new sea-cavern city survived? was it still down there, a stony corpse in eternal blackness? had the subterranean waters frozen at last? to what fate had the ocean-bottom cities of the outer world been delivered? had any of the old ones shifted north ahead of the creeping ice cap? existing geology shows no trace of their presence. had the frightful mi-go been still a menace in the outer land world of the north? could one be sure of what might or might not linger, even to this day, in the lightless and unplumbed abysses of earth s deepest w

reabouts of that less conceivable and less mentionable nightmare- that fetid, unglimpsed mountain of slime-spewing protoplasm whose race had conquered the abyss and sent land pioneers to recarve and squirm through the burrows of the hills- we could form no guess; and it cost us a genuine pang to leave this probably crippled old one-perhaps a lone survivor- to the peril of recapture and a nameless fate. thank heaven we did not slacken our run. the curling mist had thickened again, and was driving ahead with increased speed; whilst the straying penguins in our rear were squawking and screaming and displaying signs of a panic really surprising in view of their relatively minor confusion when we had passed them. once more came that sinister, wide-ranged piping "tekeli-li! tekeli-li" we had bee

d to keep straight on toward the dead city; since the consequences of loss in those unknown foothill honeycombings would be unthinkable. the fact that we survived and emerged is sufficient proof that the thing did take a wrong gallery whilst we providentially hit on the right one. the penguins alone could not have saved us, but in conjunction with the mist they seem to have done so. only a benign fate kept the curling vapors thick enough at the right moment, for they were constantly shifting and threatening to vanish. indeed, they did lift for a second just before we emerged from the nauseously resculptured tunnel into the cave; so that we actually caught one first and only half glimpse of the oncoming entity as we cast a final, desperately fearful glance backward before dimming the torch

hey were constantly shifting and threatening to vanish. indeed, they did lift for a second just before we emerged from the nauseously resculptured tunnel into the cave; so that we actually caught one first and only half glimpse of the oncoming entity as we cast a final, desperately fearful glance backward before dimming the torch and mixing with the penguins in the hope of dodging pursuit. if the fate which screened us was benign, that which gave us the half glimpse was infinitely the opposite; for to that flash of semivision can be traced a full half of the horror which has ever since haunted us. our exact motive in looking back again was perhaps no more than the immemorial instinct of the pursued to gauge the nature and course of its pursuer; or perhaps it was an automatic attempt to ans

e river had washed down into the city from their accursed slopes- and wondered how much sense and how much folly had lain in the fears of those old ones who carved them so reticently. i recalled how their northerly end must come near the coast at queen mary land, where even at that moment sir douglas mawson s expedition was doubtless working less than a thousand miles away; and hoped that no evil fate would give sir douglas and his men a glimpse of what might lie beyond the protecting coastal range. such thoughts formed a measure of my overwrought condition at the time- and danforth seemed to be even worse. yet long before we had passed the great star-shaped ruin and reached our plane, our fears had become transferred to the lesser but vast-enough range whose recrossing lay ahead of us. fr

HP LOVECRAFT HERBERT WEST REANIMATOR

lue-eyed scientific automaton in most respects, often confessed to a shuddering sensation of stealthy pursuit. he half felt that he was followed- a psychological delusion of shaken nerves, enhanced by the undeniably disturbing fact that at least one of our reanimated specimens was still alive- a frightful carnivorous thing in a padded cell at sefton. then there was another- our first- whose exact fate we had never learned. we had fair luck with specimens in bolton- much better than in arkham. we had not been settled a week before we got an accident victim on the very night of burial, and made it open its eyes with an amazingly rational expression before the solution failed. it had lost an arm- if it had been a perfect body we might have succeeded better. between then and the next january w

and was not surprised that it had turned out well; but until he explained the details i was rather puzzled as to how such a compound could help in our work, since the objectionable staleness of the specimens was largely due to delay occurring before we secured them. this, i now saw, west had clearly recognised; creatuig his embalming compound for future rather than immediate use, and trusting to fate to supply again some very recent and unburied corpse, as it had years before when we obtained the negro killed in the bolton prize-fight. at last fate had been kind, so that on this occasion there lay in the secret cellar laboratory a corpse whose decay could not by any possibility have begun. what would happen on reanimation, and whether we could hope for a revival of mind and reason, west d

HP LOVECRAFT THE ALCHEMIST

ng of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age than thine' spake he, when, suddenly leaping backwards into the black woods, he drew from his tunic a phial of colourless liquid which he threw into the face of his father's slayer as

yself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard about which he had loved to wander in life. thus was i left to ponder on myself as the only human creature within the great fortress, and in my utter solitude my mind began to cease its vain protest against the impending doom, to become almost reconciled to the fate which so many of my ancestors had met. much of my time was now occupied in the exploration of the ruined and abandoned halls and towers of the old chateau, which in youth fear had caused me to shun, and some of which old pierre had once told me had not been trodden by human foot for over four centuries. strange and awesome were many of the objects i encountered. furniture, covered by the dust

HP LOVECRAFT THE BEAST IN THE CAVE

earings. nor did the thought that i had probably wandered beyond the utmost limits of an ordinary search cause me to abandon my composure even for a moment. if i must die, i reflected, then was this terrible yet majestic cavern as welcome a sepulchre as that which any churchyard might afford, a conception which carried with it more of tranquillity than of despair. starving would prove my ultimate fate; of this i was certain. some, i knew, had gone mad under circumstances such as these, but i felt that this end would not be mine. my disaster was the result of no fault save my own, since unknown to the guide i had separated myself from the regular party of sightseers; and, wandering for over an hour in forbidden avenues of the cave, had found myself unable to retrace the devious windings whi

HP LOVECRAFT THE CATS OF ULTHAR

yard. in truth, much as the owners of cats hated these odd folk, they feared them more; and instead of berating them as brutal assassins, merely took care that no cherished pet or mouser should stray toward the remote hovel under the dark trees. when through some unavoidable oversight a cat was missed, and sounds heard after dark, the loser would lament impotently; or console himself by thanking fate that it was not one of his children who had thus vanished. for the people of ulthar were simple, and knew not whence it is all cats first came. one day a caravan of strange wanderers from the south entered the narrow cobbled streets of ulthar. dark wanderers they were, and unlike the other roving folk who passed through the village twice every year. in the market-place they told fortunes for

HP LOVECRAFT THE LURKING FEAR

ree watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tin

could not understand either, so let them think arthur munroe had wandered away. they searched, but found nothing. the squatters might have understood, hut i dared not frighten them more. i myself seemed strangely callous. that shock at the mansion had done something to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, il

HP LOVECRAFT THE QUEST OF IRANON

dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i was but young when we went into exile; but my father was thy king and i shall come again to thee, for it is so decreed of fate. all through seven lands have i sought thee, and some day shall i reign over thy groves and gardens, thy streets and palaces, and sing to men who shall know whereof i sing, and laugh not nor turn away. for i am iranon, who was a prince in aira" that night the men of teloth lodged the stranger in a stable, and in the morning an archon came to him and told him to go to the shop of athok the cob

HP LOVECRAFT THE STREET

d to the fourth day of july, about which the strange writings hinted much; yet could nothing be found to place the guilt. none could tell just whose arrest might cut off the damnable plotting at its source. many times came bands of blue-coated police to search the shaky houses, though at last they ceased to come; for they too had grown tired of law and order, and had abandoned all the city to its fate. then men in olive-drab came, bearing muskets, till it seemed as if in its sad sleep the street must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street s

HP LOVECRAFT THE TOMB

he should become old enough to lift its enormous weight. the legend had the effect of dispelling my keenest impatience to enter the vault, for it made me feel that the time was not yet ripe. later, i told myself, i should grow to a strength and ingenuity which might enable me to unfasten the heavily chained door with ease; but until then i would do better by conforming to what seemed the will of fate. accordingly my watches by the dank portal became less persistent, and much of my time was spent in other though equally strange pursuits. i would sometimes rise very quietly in the night, stealing out to walk in those church-yards and places of burial from which i had been kept by my parents. what i did there i may not say, for i am not now sure of the reality of certain things; but i know t

four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a right to rest till eternity amongst the descendants of sir geoffrey hyde? aye! i would claim my heritage of death, even though my soul go seeking through the ages for another corporeal tenement to represent it on that vacant slab in the alcove of the vault. jervas hyde should never share the sad fate of palinurus! as the phantom of the burning house faded, i found myself screaming and struggling madly in the arms of two men, one of whom was the spy who had followed me to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightning that had so lately passed over our heads. my father, his face lined with sorrow, stood by as i shouted my demands to be

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

enerations it has changed form hundreds of times. you might as well make up your own meanings for the cards. so use regular cards, but you must use a brand new pack. cards came into being originally as a means of looking into the future. the games came later, evolving from fortunetelling. with the witchcraft system, you can not only look into the future, but change the parts of it you don't like. fate is your slave. this is a very secret method of casting spells by cards. it has been handed down from one witch to another for many generations- six in my family- but usually a witch would only give this knowledge to a member of her own bloodline and would not turn it over even to a witch from another family tie. its exclusiveness should be respected, and it should be used with caution. as car

ut in the eleventh section, too, for activity with members of your own sex. it's a fun, friendly card. however, if in readings it should fall in the twelfth circle, it means that somebody, maybe a cousin, aunt or uncle, or somebody in your neighbourhood, is spreading mean and vicious stories about you. the two of hearts, the deuce, is very lucky; it's a wild card. it's the card that would trip up fate and destiny. throw it pretty much anywhere you want to have something unexpected happen, to keep things moving. it's not too great a card to put in the seventh circle, because you don't want things to be too erratic in your partnerships. it is a good card to throw in the fifth circle. for luck, you might throw it in the money section to get a beautiful gift from a lover. ace of diamonds is a

refuse to recognize, which is creating some difficulty. in the ninth circle it means that you are a phony, plain and simple; you are philosophically inadequate and refuse to face facts. it's time to think, time to make amends. two of clubs indicates tremendous power in whatever circle it falls. there will be a fantastic intensity of emotion in connection with any circle where this card is placed. fate triggers sky-high explosions of luck. speaking of wild cards, there is one really wild spell that can benefit any life. put all the aces and all the deuces, selectively, in the twelve circles; then support them by some of your appropriate royalty cards, choosing the ones you want. throw in an eight, and it'll be like a match in a powder keg; you'll just have a big blast of fantastic events. i

s, the fourth horse in the fifth race for the fifteenth hour of 'the day. so, they took all this information and set off. something happened to them on the way down there. a small accident delayed them so that they arrived a day late, and they were panicky because they felt that all the information applied to the day before. well, they took a deep breath and went ahead and bet the numbers anyway. fate is fate, they figured. the upshot was, they did not win the grand five-ten prize, but they did win- on the basis of their day-old information- the prize that goes to anyone who picks all but one of the winners. now that's not bad: it was thousands of dollars, and it meant they bet on the winners in five out of six consecutive races! i know how to go about picking such things, by feeling my wa

INDUCTION CHARM AND THE INITIATION

my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. bestow on me the birth of mastery, birth to the deathless, and ever your ways and will i will keep and honor. i am named, singer and invoker of powers and wisdom then you must immediately do the red meal. after that, run around the compass once clockwise, and leap out to the east. this is rebirth into your life as a witch. analysis: there are a few pa

e land- the blood you shed is literally carrying your life- force and the spiritual essence of you into the land, to where you physically merge with these powers, and the essence of your oath goes with it. you now share blood with these powers, not just spiritual oneness. you become a blood member of their otherworldly house. this is why this oath is so serious and unbreakable. in the name of old fate, the pale woman under the hill, you then call upon all of the powers of green growing things, and beasts- and to both, you say this: by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. this is a strong contract, for you are telling the spiritual powers of all trees and plants, and all animals, that you will be their friend, their brother or sis

and you will receive. what you receive covers everything, from their flesh as food when you need it, all the way to their enjoyment, guidance, and company. this is a two-way contract. you will receive the flesh and bodies of plants and animals to sustain you; spirits will guide and protect you; it is a full contract. with your blood and words, you are binding yourself by oath and pact, blood and fate, to the land and to all beings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of n

it is the balance. a day will come, perhaps many days, when their wills will command, and your power- your essential power and life as a person, will have to obey. even your death may be their will. you agree beforehand that you will willingly join your power to their will, whatever it may be. your further ask them to speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. this is important, for dreams of them, and dreams from them, will usually start in the nights following a successful and accepted initiation rite. but you go furtherconsidering wisdom and truth are the only salvation worth seeking, you ask your new patrons to never abandon you to the grave- meaning that you will rely on them to see to it that you have

accepted initiation rite. but you go furtherconsidering wisdom and truth are the only salvation worth seeking, you ask your new patrons to never abandon you to the grave- meaning that you will rely on them to see to it that you have found the wisdom you need before you go below the earth, to death. if they should require your death for some reason, you trust that they will not abandon you to hard fate utterly- meaning not give you up fully to the powers of death and dissolution. if you keep up your end of the pact, the powers will see after you, in life or death. and on the tail of that, you ask that this same protection be extended to those whom my love protects- those whom you love become protected as well. this is a great gift, and all the more reason for you to uphold your end of the p

INITIATION INTO HERMETICS

ious influence of the negative side of the elements. the very moment the scholar has achieved the magical equipoise, he is standing in the center of all events, and will be aware of all the laws, all the constitutive moments and processes taking place in the universe, in the true perspective. the scholar is spared from many illnesses producing an effect of balance on his own karma and thus on his fate; he becomes more resistant against any dangerous influence. he is cleaning his mental and astral aura, strengthening his mental and astral matrix, he is reviving his magical faculties, and his intuition will become of universal character. his astral senses will be refined and his intellectual capacities will rise. magical physical training (iv) the exercises of the first step should have beco

this purpose are not to be imparted to anyone else! another person could attain the same success in mastering the elements by using these rituals, which of course would happen at the expense of the power of the magician who actually composed the rituals. supposing that a person who does not have the magical maturity makes use of such rituals, he would certainly suffer great damage, and bring ill fate to other people for whom the rituals had been used. therefore be very careful and select only a kind of ritual that you can use in a large crowd as without anyone observing it, for example, a ritual with a finger position in your pocket. the genuine magician will regard this warning as fully justified. first of all, the magician must try to compose the ritual for an element of the astral sphe

e mental sphere until the person concerned has attained the desired faculty in such a way that this faculty has become a habit! having fixed the time, the magician orders the elemental to dissolve in and return to the ocean of light as soon as it has fulfilled its task. expressing it magically, the birth and death of the elemental are fixed in exactly the same manner as man s or any other being s fate is. considering the fact that an elemental knows neither time nor space, it may be directed to the mental sphere of the respective person. its sending off happens quite suddenly as if the connecting link between yourself and the elemental were torn. at the same moment, one turns to another job, one ceases to remember the elemental that has just been created. one may also accompany the breakin

the phantom to become denser and to influence the victim more and more, because the sperm represents the vital power that the phantom is sucking up like a vampire. the point in question here is not the material sperm, but the animal vital power accumulated in the sperm. the victim is losing the ground under his feet, his willpower is diminishing, and the phantom gradually wins the upper hand. if fate is not so kind to such a one as to have him enlightened in good time and to find the right distraction for him, the phantom s mode of action will result in more dangerous effects. the person becomes confused, stops eating, the nerves are over-excited and such like. the love-phantom can be condensed to such a degree by unsatisfied passion that it can adopt bodily forms, seducing his victim to

mentary is extinct. burn or bury the remains of the doll together with the silk. with this last operation the elementary is dead and gone for you. before i terminate this chapter, i would like to give a few hints to the magician who has to work with elementaries. these hints are of paramount importance for the practitioner. exactly as the hours of birth and death of man are already predestined by fate, decide on the duration of life of your elementary in the same way at the very act of creation; fix the exact dying hour which you have to keep to the very minute, even if you have determined your elementary to live for years. it is therefore recommended to write down everything beforehand so as not to forget anything. if your elementaries have been created and condensed to such a degree as t

s something from the bad ones, but he will never hang his head. he is aware of his own weaknesses and tries to overcome them. but he ignores any thoughts of repentance, since they are negative thoughts that are to be avoided. it is sufficient to recognize his own faults and never to relapse into them again. for this reason it would be fundamentally wrong to muse on the past and to feel sorry that fate served you with this or that disagreeable thing. only weaklings complain all the time, expecting to be commiserated. a true magician knows very well that impressions of the past may be animated by recalling them to the mid, thus producing new motives for putting new obstacles in the way. that is why the magician lives, if possible, exclusively in the present, looking back only if the need ari

IRISH WITCHCRAFT AND DEMONOLOGY

penance he was ordered to hear at least three masses every day for the space of a year, to feed a certain number of poor people, and to cover with lead the chancel of s. canice's cathedral from the belfry eastward, as well as the chapel of the blessed virgin. he thankfully agreed to do this, but subsequently refused to fulfil his obligations, and was thereupon cast into prison. p. 38 what was the fate of dame alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. one of them, petronilla of meath, was made the scapegoat for her mistress. the bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. she admitted the denial of her faith and

instance of the punishment of death by fire being inflicted in ireland for heresy. whether or not petronilla's fellow-prisoners were punished is not clear, but the words of the anonymous narrator show us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder p. 40 forms of punishment were meted out, no doubt in proportion to their guilt. he says "with regard to the other heretics and sorcerers who belonged to the pestilential society of robin, son of art, the order of law being pre, served, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are

various means) attempt to hinder the correction of sins and the salvation of souls, in contempt of god p. 48 and the church" 1 from this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. in 1324 the kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richar

oser of irish poetry, a learned and profound chronicler" no legends are extant of his magical deeds. king james i of scotland, whose severities against his nobles had aroused their bitter resentment, was barbarously assassinated at p. 54 perth in 1437 by some of their supporters, who were aided and abetted by the aged duke of atholl. from a contemporary account of this we learn that the monarch's fate was predicted to him by an irish prophetess or witch; had he given ear to her message he might have escaped with his life. we modernise the somewhat difficult spelling, but retain the quaint language of the original "the king, suddenly advised, made a solemn feast of the christmas at perth, which is clept saint john's town, which is from edinburgh on the other side of the scottish sea, the wh

d and silver concealed in the earth at mellifont aforesaid and at cashel in the county of the cross of tipperary, feloniously and against the peace of the said lord the king. it is to be known that the aforesaid john was taken, and being a prisoner in the p. 79 castle of the city of dublin by warrant of the lord king was sent into england, therefore further proceedings shall cease" 1 his ultimate fate is not known; nor is it easy to see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poor parson in the grip of such a witch hunter. in the year 1609 there comes from the county of ti

he latter, john costlet, who was also the boy's uncle, tried the effect of bluff, but the threat of what the apparition could and might do to him scared him into a promise of justice. about five years later, when the story was forgotten, costlet began to threaten the boy with an action, but, coming home drunk one night, he fell off his horse and was killed. in the above there is no mention of the fate of davis. p. 142 whatever explanation we may choose to give of the supernatural element in the above, there seems to be no doubt that such an incident occurred, and that the story is, in the main, true to fact, as it was taken by glanvill from a letter of mr. thomas alcock's, the secretary to bishop taylor's court, who must therefore have heard the entire story from taverner's own lips. the i

ISIS UNVEILED

the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google episcopal divination by teie ?lot* 21 (about the tw^th century) the custom was, at the consecration of bishops, to consult the tortee sanctorum, thereby to leam the success and fate of the episcopate. on the other hand, we are told that the lor- tet sanctorum were condemned by the council of agde in 506. in this case again we are left to inquire in which instance the infallibility of the church has failed. was it when she prohibited that which was practised by her greatest saint and patron, augustine, or in the twelfth century, when it was openly and with the sanction of

of god, he simply becomes a sorcerer exercis- ing his magnetic will which reacts on the person feared; and the count buely escapes with his life. were the accident decreed by god the culprit woiild have been drowned; for a simple bath could not have altered his malevolent resolution against st. gregory bad he been very intent on it. furthermore we find anathemas fulminated agaiost this lottery of fate, at the council of vannes, which forbids "all ecclesiastics, under pain of excommunication, to petf orm that kind of divination, or to pry into futurity, by looking into any book, or writing, whatsoever" the same prohibition is pronounced at the councils of agde in 506, of orleans in 511, of auxerre in 578, and finally at the council of aenhsm in 1009; the last condemning "sorcerers, witches

ediluvian ages, according to their belief, and the jinn learn from the magic rolls the lesson of the following day. llie encydopaedia briumnica [earlier editions, in its article on alexandria, says "when the temple of serapis was demolished. the valuable library was pillaged or destroyed; and tamiy years after- wards* the empty thelve* excited the regret. etc" but it does not state the subsequent fate of the puiaged books. in rivalry of the fierce mary-worshipers of the fourth century, the modem clerical persecutors of liberalism and 'heresy' would willingly' shut up all the heretics and their books in some modem serapion and bum them alive* the cause of this hatred is natural. modem re- search has mere than ever unveiled the secret "is not the worship of saints and angels now" said bbhop

tained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possession of its key nearly the equal of brahmft himself. the brahmdltna alone possessed this key, and transmitted it in a sealed casket to his successor "this unknown word, of which no hunuw power could, even today, when the br

uth, lest thou sbouldst speak of thie [the mystery, and thy heart, lest thou sbouldst think aloud; and if thy heart has escaped thee, bring it back to its place, for such is the object of our alliance "this is a secret which gives death: close thy mouth lest thou sbouldst reveal to the vulgar; compress thy brain lest something should escape from it and fall outside" agruakada-parikakai. truly the fate of many a future generation hung on a gossamer thread in the days of the third end fourth centuries. had not the emperor sent in 3s9 to alexandria a rescript which was forced from him by the christians for the destruction of every idol, our own century would never have had a christian mythological pantheon of its own. never digitizecoy google maby-vmgm only isis eechristened 41 did the xeo-pl

nderstand what is meant by the matron baubo, the enchantress who, before she succeeds in reconciling the soul, demeter, to its new position finds herself obliged to assume the sexual forms of an infant. baubo is mofter, the physical body; and the intellectual, as yet pure astral soul can be ensnared into its new terrestrial prison but by the display of innocent babyhood. until then, doomed to her fate, demeter (or magtta-maier, the soul) won- ders and hesitates and suffers; but once having partaken of the magic potion prepared by baubo she forgets her sorrows; for a certain time she parts with that consciousness of higher intellect that she was pos- sessed of before entering the body of a child, llienceforth she must seek to rejoin it again; and when the age of reason arrives for the child

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

sible; but we deny that it is possible in regard to any speculation out of this world. ideas that is, philosophical ideas may be described as the steps of the ladder by which we philosophically descend from god. emotions are also the steps by which alone we can ascend to him. human reason is a possibility, from the line drawn by which either ascent or descent may be made. the things necessity, or fate, and free will, passing into the mind of man (both may be identical in their nature, though opposite in their operation, dictate from the invisible, but persuade from the visible. hume asserts that a uniform experience amounts to a proof. it does not do so, any more than ninety-nine are a hundred. he also says that there is not to be found in all history any miracle attested by a sufficient n

ht, or pin of stone, is found in every gilgal or druidical circle. it is the boundary-stone or terminus, the parish mark-stone; it stands on every motehill; lastly (and chiefly, this stone survives in the stone in the coronation chair at westminster (of which more hereafter, and also in the famous london stone, or the palladium, in cannon street, city of london: which stone is said to be london s fate which we hope it is not to be in the unprosperous sense. the letter s, among the gnostics, with its grimmer or harsher brother (or sister) z, was called the reprobate, or malignant, letter. of this portentous sigma (or sign) s (the angular and not serpentine s is the grinding or bass s the letter z, dionysius the halicarnassian says as follows: that the letter s makes a noise more brutal than

but she is considered in some way the evil genius of the hohenzollern family, much in the same manner as the unaccounted-for figure might have been 184 the rosicrucians. regarded who revealed himself to brutus on the plains of philippi, and who announced the crowning misfortunes of the next day. the irish have a name for this supernatural appearance in the banshee, or the speaker, or exponent, of fate. the white lady of berlin is supposed to be seen by some person in the palace before any pre-eminent disaster supervenes, occurring to a member of the royal house. the glimpses of this white lady are only momentary and delusive, so vague, indeed, as to be readily contradicted or explained away (perhaps willingly) even by the supposed seers themselves. it is also a fact not a little curious, w

ge in public and in private history. lastly, we may adduce as a supposed exemplification of the terrible general effects.of this evil-boding name albus, and colour white, in france, the history of all the bourbons, whose colour is white in particular, from the first of that name who displayed his snowy banner, and who fell by the dagger of an assassin, to the last bourbon in modern history, whose fate we will not attempt to forecast, nor in any manner to seem to bespeak. merlin, whose prophecy of the dangers, at some time, of white to the kingdom of england was supposed to refer to the invasion of this country by the pale saxons, whose device or token was the white horse, until further associations of white and misfortune in england came to dispel the idea, may even still have his original

evolve. the starry heavens, through whose astrological cross-work complications (as in a map) all these infinite effects are produced, and on whose (for, taking gravitation away, they are the same) floor of lights, or cope or dome of signs or letters, all the past, present, and future has been written by the finger of god (although to man they are ever rearranging, can be read by the competent as fate. natural and supernatural, though one is only the reversed side of the other, as darkness is only the reversed side of light, and light is only the reversed side of darkness* are mistaken by man for opposites, although they are the same: man living in this state in darkness, although his world is light; and heaven in this state being darkness, although this state is light. music (although it

double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics have a peculiar talisman of fate (homer s aisa. this is one of the rarest types to be met with in ancient art. in stosch s vast collection, winckelmann was unable to find a single indubitable example. it is of brown agate, with transverse shades, and is an etruscan intaglio or gnostic gem. the gnostics, p. 238, makes a reference to this figure. chaldaic angels. 205 later in our book (figs. 191, 300, 301) we give a figure of

JESSUP MK THE CASE FOR THE UFO

itary deployment has been of that nature--for if they intended to use it against us, their ideal time was in 1950-52 when the united states was weak and spread most thinly over the world. there was just enough ostentatious secrecy about their military operations to make them appear to be the major interest. ufo's, as we have seen, and as has been pointed out by palmer and arnold, leslie, wilkins, fate, and others, have been around for thousands of years. it has been no secret that some principle of space flight or levitation was in existence; the problem was to rediscover it for contemporary civilization. as we have said before, it is easier to discover a scientific principle if it is known to exist. the russians have known this as well as we have known it. we are contemplating space trave

ried them across the country, would have lifted the train from its tracks. note, too, the suddenness of the attack. a more definite case of meteoric ice could scarcely be imagined. lest we fall into the trap of suspecting these reports merely because of their age, i shall depart from my desire to draw upon material reported before the present flying saucer phenomenon, and reproduce this letter in fate magazine, august, 1950. the great hail on sunday, september 11, 1949, three acquaintances, dr. robert botts, dr. john tipton, and dr. t.j. treadwell, went dove hunting on the eugene tipton ranch in northwest stephens county, texas. dr. botts told me about it, and said that it was a fairly clear, hot afternoon on the ranch when the skies let loose with about forty pounds of ice, all in one chu

little ones. one supposes organic material to be a product of life processes, associated with life, or the abode of life. life implies intelligence, even of an incipient, primitive or rudimentary type. our contention is that some kind of intelligence has adapted itself to this environment, if it was not actually indigenous thereto. we shall close this section with a mystery. the following is from fate, of april 1951. 65 the mystery of the falling grain one day last summer construction men were working on the top of the empire state building tower, 1,467 feet above the street, preparing to put up a new television mast. suddenly, something stung the check of one of the men. then another reached into his shirt collar and picked out a grain of something or other. he looked at it in puzzlement

ntis, and he built up a case for this till having been splattered all over the atlantic hemisphere of the earth by collision with a comet. in this splash were transported the erratics of the till which are so annoying to geologists. maybe this nail was one of these erratics. the learned rep. was right, save that it was done by many "comets" in the great war. under the title "mysterious monoliths" fate magazine, march 1950, shows a photograph of some spherical sandstone balls which were blasted out of solid rock by a highway crew near hornbrook, california. the balls appear incredibly ancient. sandstone balls of nearly spherical shape are not especially rare, and they are oblate spheroids which used to be sought after for garden ornaments throughout the middle west. they were called concret

have celestial origin rather than arising from the earth's surface. it is our suggestion that some of the singular, or disassociated clouds, contain camouflaged, navigable space contraptions, or they are dirigible space widgets, guided and directed by intelligence. again we close with an arresting quotation. bearing our theories in mind, consider the following contribution from john p. bessor to fate, march, 1954: the battle of the clouds: on july 28th, 1874, the little community of saw mill run, near pittsburgh, pennsylvania, met with disaster from a most singular phenomenon. curious villagers and country folk looked at the sky and beheld something very strange. over the northeastern horizon, slowly and majestically, sailed a black cloud ringed with a scarlet belt; and over the southwest

s disappearing ships and crews there are two purposes to be served in discussing the disappearances of ships and crews. first, we shall list enough of the available material to show that such phenomena have occurred and, second, we shall see what conclusions can be drawn and how it will serve our space thesis. yes, many many times. more often than is recorded. ulysses& crew believed suffered same fate. nes3 "wanderings thus were pure invention. it is well-known sea lore that ships develop a kind of spiritual or psychic entity, or personality, like people, and the strange tale of the marie celeste illustrates this as few other histories can. after reading the whole story, it cannot be denied that a malignant curse enshrouded this unhappy vessel. the dramatic disappearance of her crew is vit

KETAB E SIYAH

n malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of auriel, the fourth of the brothers for they were my brethren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt that we can show before our lord whose eyes see all truth and yet now s

c notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear formed, heard this in the herald-angels fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to t

for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. elohim, my sons, you are wrong. the one of whom you have spoken is not my dearest son, satanael" then to me did my father incline his head, gazing upon me with eyes of wounded love, and there i saw the doom of heaven 36 as though i saw through clear water, reading without any adversity the fate of heaven and satan. i knew then that no defence that i could make would sway god from false judgement and deliver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to have my brothers see me so perturbed, and t

n malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of auriel, the fourth of the brothers for they were my brethren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt 71 that we can show before our lord whose eyes see all truth and yet no

c notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear formed, heard this in the herald-angels fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. 81 then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift t

for hate. you have mistranslated his saintly teaching, 97 hearing demoniacal utterance where it was not spoken. elohim, my sons, you are wrong. the one of whom you have spoken is not my dearest son, satanael" then to me did my father incline his head, gazing upon me with eyes of wounded love, and there i saw the doom of heaven as though i saw through clear water, reading without any adversity the fate of heaven and satan. i knew then that no defence that i could make would sway god from false judgement and deliver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to have my brothers see me so perturbed, and t

LAITMAN M FROM CHAOS TO HARMONY

comes to the world but for israel--talmud bavli, yevamot, 63:1 understanding the role of israel makes it easier to understand the phenomenon of anti-semitism, and how it may be resolved. the root of both anti-semitism and of blaming the jews for every adversity that occurs in the world is part of the purpose of israel s existence: providing the world the method for the correction of the ego. the fate of the people of israel depends on the way they realize their task. as long as israel does not carry out the correction method on themselves and does not pass it on to the rest of the nations, humanity s imbalance with nature will increase. this will go on to increase the intensity and frequency of negative phenomena in all of humanity, and israel s role 177 in the lives of every individual

of realizing nature s goal, humanity will regard us as the owners of the method that leads to happiness. this is the law of internality and externality, and it cannot be changed. 186 from chaos to harmony t h e wa r o f g o g a n d mag o g the struggle between internality and externality is called the war of gog and magog. it unfolds within the people of israel, and its consequences determine the fate of the entire world. if we are triumphant, we will spare ourselves the horrifying depictions of the war of gog and magog as an apocalyptic global war. the war of gog and magog is actually an internal war, occurring within individuals from israel. it is not a physical war with planes and missiles, as is often thought. the planes and the missiles are not the real war; they are merely a physical

e should be aware that we are a special people. everything that happens to us happens because of us. there is no one to blame but us. no one determines anything for us, and there is no other nation in the world that completely determines everything that happens to it. it may be hard to accept and to take in, but everything is in our hands and depends on us. we are the only ones that determine our fate, and the fate of the whole world. 197 notes 1 world health organization, mental health, depression, http//www.who.int/mental_health/management/depression/ definition/en; who, fact sheet: mental and neurological disorders http//www.who.int/whr/2001/media_centre/ en. the data were taken from the who site, as well as from the site of israel ministry of health, http//www.health. gov.il/download/m

LAITMAN M KABBALAH REVEALED

e. in other cultures, as well as in the western world preceding modern times, the prevailing consciousness was one of belonging, of oneness. most traditional cultures do not agree that people have nothing in common but passing interests that happen to coincide. the classical roots of all the wisdom traditions are concepts of a planetary consciousness. this term defines the awareness of our shared fate as human beings, as citizens of this planet. if we are to sustain our existence, if we are to ensure that our children and grandchildren have a secure and sustainable future, we must foster a planetary consciousness. to move forward, we must cultivate a mindset that enables us to form a united human family, a planetary civilization. however, this civilization should not be a monolithic cultur

people we spend time with, but most importantly, the people we look up to. those are the people who will influence us most. if we wish to become corrected xaltruistic xwe need to know what social changes will promote correction, and follow them through. with this last factor xthe changes in the external environment xwe shape our essence, change our bed s attributes, and consequently determine our fate. this is where we have freedom of choice. 138 kabbalah revealed c h o o s i n g t h e r i g h t e n v i ro nme n t fo r c o r r e c t i o n even though we cannot determine the attributes of our bed, we can still affect our lives and our destiny by choosing our social environments. in other words, because the environment affects the attributes of the bed, we can determine our own futures by bu

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

able torment to experience, at least once in a lifetime, the bliss of being united with the creator. why, then, is the creator silent in response to human pleas for relief? this can be explained as follows: people are much more concerned with their own progress than with glorifying the creator. thus, their tears are empty, and they leave this world just as they entered it, with nothing. the final fate of every animal is eradication, and people who have not perceived the creator are as animals. on the other hand, if one concerns oneself with glorifying the creator, he will reveal himself to that person. the "drops of unification" which fulfill the purpose of creation, flow into the hearts of those who are concerned with- 20- attaining the worlds beyond the creator s glory and love. they flo

the exaltedness and importance of the creator in our eyes by constantly yearning to sense the creator as the source of all existence and everything that is done. we must understand that everything that happens to us is an act of god, and that there is nothing in the world other than him. all of our efforts should be concentrated on this: to not think that what happens to us is through chance, or fate, or a consequence of our prior actions, or the will of others. we must exert ourselves not to forget the creator. under no circumstance should we interpret the text of any section of the bible (the five books of moses) according to our own perceptions, likening the description of events to the events in our own world. for example, as i have written in my previous books "the evil lavan" mentio

e who study kabbalah as just another social science. for beginners, the work along the three lines is focused on analyzing their own states, rather- 416- attaining the worlds beyond than on attaining the upper light, the focus of those who already perceive. in the right line, also known as the state of "giving" hesed, or faith above reason, we are happy with the lot that was given to us, with our fate, and with what the creator has given us, since we regard this as our greatest gift. this is regardless of the fact that we carry out the commandments of the creator without grasping their inner meaning, but rather based on our own upbringing or the acceptance upon ourselves of certain obligations and self-education. but this state is not yet considered as the right line because the left line

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

mination of kabbalah to all humanity, we might have to convert everyone into kabbalists. in truth, we don t have to. humanity is built like a pyramid. as in any other field of human engagement, ninety-nine percent of the world population is passive. they do not research or develop, but simply rely on the fruits of scientific discoveries. therefore, we should turn to those who are disturbed by the fate of our world and the future of humanity. we do not expect billions of people to study kabbalah, but if we can use science to present humanity with the picture of reality, it will compel everything to change, as we are all parts of a single structure. as we have said above, the kli (vessel/creature) that the creator created became a soul in the world atzilut. this is the collective, or general

e is a way out of our plight. this is the point where we arrive at the wisdom of kabbalah. kabbalists have written that at times such as ours, the kabbalah will surface to help us correct our nature. we can thus use kabbalah to rise to a new level of eternal and complete existence. p e r s o n a l fat e a n d c o l l e c t i v e fat e dr. satinover: what is the kabbalistic explanation of personal fate and collective fate? i understand the importance of unity among people, but does kabbalah have a position concerning each individual regardless of the fate of others? rav laitman: the wisdom of kabbalah specifically promotes personal growth. we can demonstrate it through the kabbalistic approach to education; kabbalah maintains that the proper education is achieved solely by means of personal

LAITMAN M THE KABBALAH EXPERIENCE

or oneself to for the creator. if desired, man corrects the preceding stages three, two and one, meaning the animate, vegetative and still. man has within an animate stage and a man stage, in which the man stage is his soul, developing from the point in his heart to its full size at the end of correction. man s biological body and his animate soul are similar to those of animals and have the same fate: according to the degree of cooperation with the divine soul, the animate soul rises to correction, and, as we learn, they dress one another, merging into one. a l l a b o u t t h e s o u l q: where is the soul and what processes occur in it between each descent to this world? a: kabbalah, being the revelation of the creator to the creatures in this world, does not deal with these questions

hysical world. our spiritual state is what determines our situation in this world. is that really so? a: to the extent that we serve our inner desires in order to enjoy them, instead of serving the creator, we are not serving ourselves, but the nations of the world. they are the ones that enjoy the fruits of our work, not us. therefore, we have to know that we are the only ones who can change our fate, and only through the spiritual world, through inner change and self-correction. rav yehuda ashlag writes about it in his introduction to the book of zohar (item 66 through the end. p r e v i o u s l i v e s q: is the experience from past lives kept somewhere when we die? a: in the article, the freedom, it is said that what one has acquired in this life becomes a characteristic in the next. b

person makes, but they have nothing to do with kabbalah. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 287 q: what is the connection between kabbalah, fortune telling and magical forces? a: there is no connection between the wisdom of kabbalah and magic, fortune telling, charms, or anything people give to one another to provide them with some sort of pseudo protection from fate. the wisdom of kabbalah does not deal with those. the wisdom of kabbalah is a science that develops in man the ability to monitor his own destiny and not be dependent on a special piece of paper, or a magic charm. the kabbalist, the holy ari, prohibited the use of charms in his writings because they provide nothing more than psychological support. if i see that a certain object will save a pe

of sciences such as astrology? a: people have always searched for any possible way to end the misery of mankind and society. humanity has slowly gained experience, and became convinced that the progress of science and technology, including medical technology, does not deliver us from pain and torment. people are less interested in knowledge and progress and more concerned with their own personal fate. the human ego, the desire to enjoy for ourselves, continues to grow with each generation and seek fulfillment. it is happening very powerfully in our time, and therefore, along with technology, there are courses in astrology and the supernatural that b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 303 are opening everywhere around us, even in universities. books about my

a rational attitude would solve the questions of life. it seemed as though the topic of the book went against common sense. but in retrospect, when i look ten or fifteen years back, i see that everything has changed completely, even among people who are my age. today, people believe that which they regarded as nonsense only fifteen years ago: the spiritual world, souls, prophesies, the change of fate- these are things that excite everyone today. the zohar predicted this time as a necessary phase in the collective development of humanity. for that reason, i am delighted with what is happening. however, as in anything else, after the current enthusiasm there will come disappointment, because magic has existed for thousands of years, and if there were anything real to it, people would have l

LAITMAN M THE PATH OF KABBALAH

ne, and what can we change. we cannot influence our spiritual root directly; it is the source from which we come, and we are at a lower degree, meaning our degree is derived from our root. but through the correction, we attain equivalence of properties with our root, change how we feel about what we get from above, and t h e pa t h o f k a b b a l a h 64 instead of feeling struck and tormented by fate, we begin to feel peace, serenity, calm, and completeness. we attain a collective understanding. q: what is israel s role in the correction? a: the creator brought us to this world so that we, using the wisdom of kabbalah, would discover the upper world and lead our fate by ourselves. the people of israel must pass the wisdom of kabbalah to all the nations. if israel does not bring the knowle

y for the creator to influence and promote us to the purpose of creation. when we encounter various situations in our everyday lives, we do not feel the influence of the creator behind them. that is because our properties are completely opposite from his. but as soon as we begin to equalize with the creator, even if just a tiny bit, we immediately begin to feel him. in response to every strike of fate, we should ask the right question: why was it given to me? not, what have i done to deserve this punishment? or, why is the creator doing this to me? there are no punishments, though we find many depictions of them in the torah. there are only inducements to move mankind toward the perfect state. our minds are but tools of extra support that aid us in correctly perceiving what we sense. we sh

seeing it as something incidental. that helps us avoid bowing before science, and relate to it in a truer and more profound manner. kabbalah enables scientists to progress and obtain a more complete attainment even on the level of our limited world. q: you mentioned that there is general providence that leads mankind in general, and that one who begins to study kabbalah can change one s life and fate. can a person who studies kabbalah somehow change the collective current of life in his environment, not only for himself, but for others, too? a: it can be done, but only by circulating kabbalah to other people, gently and without being a missionary. we can discretely inform people around us that there is such a thing as kabbalah and interest them in reading books that were written by kabbal

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ens for the man the way into the true lodge. 491. the stipulation that the candidate must be a free man takes us back in thought to those ancient days in which a large majority of men were not free, in which vast hosts of people lived in the condition of serfs or slaves. we need not think of that great class as being necessarily ill-treated or degraded. many of them were men of other races, whose fate it had been to be taken prisoners in battle; they were consequently quite often of just as good birth as their captors. in ancient egypt at any rate this fact was fully recognized, and it was by no means infrequent for a slave to marry into the family of his master, when of course he became at once a free man. it was, however, the immemorial tradition in times of old that only one who held th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ted; they were continued in the secrecy of the temple, in which representations of the astral world were shown to the candidate, and instruction given upon the results of certain courses of action in the life after death. in earlier days when the hierophant directing the studies described the effect of some particular vice or crime, he used his occult power to materialize some good example of the fate which his words portrayed, in some cases, it is stated, enabling the sufferer to speak and explain the condition in which he found himself as the outcome of his neglect while on earth of the eternal laws under which the worlds are governed. sometimes, instead of this, a vivid image of the state of some victim of his own folly would be materialized for the instruction of the neophytes. 353. in

enicia, the mysteries of adonis or tammuz were celebrated at byblos or gebal, where lived the gibelim or stone-squarers, deriving their name from that of the town. the legend of these mysteries is an interesting combination of those of egypt and eleusis, the death and resurrection of adonis being interwoven with a theme upon his exile and return for six months of the year, which reminds us of the fate of persephone. 410. this cult appears in many forms, some of them savage and sanguinary, evidently derived from the dark and debased delusions of prehistoric and even cannibal tribes. some hint of these may be seen in the account given on p. 000. 411. the mysteries of attis and cybele in phrygia had many points in common with the last-named, the death and resurrection of attis being the centr

LETTER FROM A LUCIFEREAN

e more than the christian desire to save souls by another name. the satanist does not merely invert the christian impulse to interminably bother other people, but overcomes it, so that he is not at all concerned with other people apart from his chosen colleagues. for myself, it is much more satanic to have mastered the art of minding my own business, rather than setting myself up to pronounce the fate of other, lesser mortals. again, one can detect the undercurrents of christian impulse in the desire to set satan or lucifer up as gods. here, i will draw the reader s attention to the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of sa

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

rayed the devil positively. for example, in his poem the possessed in les fleurs du mal (1861) he exclaims, there is no fiber in my trembling body that does not cry, dear beelzebub, i adore you! perhaps baudelaire s most familiar satanic piece is his litanies of satan, which, as the title suggests, reads like a litany. to cite a few lines: o thou, of angels loveliest, most wise, o god betrayed by fate, deprived of praise! satan, have mercy on my long distress! o prince of exile, who was dispossessed, who ever rises stronger when oppressed, satan, have mercy on my long distress! o thou who knowest all, hell s sovereign, known healer of mankind s afflictions satan, have mercy on my long distress! at least one satanist group, the brotherhood of the ram, incorporated it into their regular ritu

andor. the satanic bible. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a musical passage into the underworld through which the teens fall after listening to the lyrics. they then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger, tiger, burning bright, was born in london. he attended henry pars s drawing school in the strand, and at the age of fifteen he was apprenticed to the engraver james basire.after ending his

hey must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! anton lavey, the satanic bible curses 57 curses, sometimes referred to as hexes, are negative magical spells made against other people. they are meant to harm a person through ill luck, sickness, or even death.curses traditionally invoke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only h

nt joe utters his wish, a man dressed in contemporary clothes appears before him in a cloud of smoke. he introduces himself as one mr. applegate, who asserts that he is able to grant joe his wish. the horrors of hell and damnation are never dealt with overtly, though they are alluded to in song and dance. there is also a happy ending: the devoted love of his wife is enough to protect him from the fate of being condemned to hell. dante alighieri devils and angels are included in dante s great epic, the divine comedy: satan at the core of the earth and apex of hell, and multitudes of the good angels in his paradise. the italian poet, philosopher and theologian dante alighieri (florence 1265 ravenna 1321) was born of a guelf middleclass family. he played an important role in florentine civic

niverse as a three-tiered cosmos of heaven, earth, and underworld.heaven is reserved for deities, living human beings occupy the middle world, and demons often reside in the underworld. the spirits of the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormented for eternity. in the christian tradition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other d

hat he enchanted the king of hades and convinced him to release his wife, although his violation of the condition that he not look at her until they were completely back in the world resulted in the loss of eurydice. the theme of the failure of the hero to complete his task in the underworld realm of the departed represents the effort of the human imagination to come to grips with the unavoidable fate of death. in the greek world, a somewhat related myth is the story of persephone. persephone was kidnapped by hades. her mother demeter, goddess of grain, mourned the loss of her daughter, which resulted in the death of vegetation and humankind s starvation. the gods eventually agreed that persephone should be returned to her mother. in the meanwhile, however, hades had made persephone eat th

LIBER 141

e death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth grow green at his coming. let his pl

LIBER ALEPH

ghost. for his is his peculiar work of sanctification. n the book of wisdom or folly 121 dp de virgine beata (of the bless d virgin) nderstand then well this mystery of universal godliness; for it is the naked beauty of the virgin of the world. lo! since the end is perfection, as i have already shewn unto thee, and since also every event is inexorably and ineluctably interwoven in the web of that fate, as it is certain that every phenomenon is (as thou art sworn to understand .a particular dealing of god with thy soul. yea, and more also, it is a necessary rubric in this ritual of perfection. turn not therefore away thine eyes, for that they are too pure to behold evil; but look upon evil with joy, comprehending it in he fervour of this light that i have enkindled in thy mind. learn also t

and to return upon the course in the play of love, to fulfil nature constantly in light and life .afloat in the thyr, o my god, my god. without support, without constraint, wing thine own way, o swan, o bliss of brightness! o liber aleph vel cxi 142 el de harmonia voluntatis et parcarum (of the harmony of will and destiny) his is the evident and final solvent of the knot philosophical concerning fate and free will, that it is thine own self, omniscient and omnipotent, sublime in eternity, that first didst order the course of thine orbit, so that the which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, are one by the love under will which is the law of thelema. o my son

LIBER ARCANORUM

ther earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of curs

LIBER CCCXXXV ADONIS

hall i endure this moment fs patience? ah, she comes, be sure! her foot flits on the marble. open, gate [the gate, not of the house but of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the lord i seek. your pardon, lord. these eyes are weary and weak with tears and my vain search. esarhaddon. whom seek you then? psyche. my husband.my sole miracle of men, the count adonis [esarhaddon staggers and falls on the couch. psyche. you know of him? esarha

to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the

gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber cccxxxv 28 o for the throne whereon my father fs awe, lofty and lone, lets liberty love law! all justice wrought, its sword the healer fs knife! all mercy, not less logical than life! alas! i wait a widowed suppliant betrayed to fate, blind trampling elephant. i wait and mourn. will not the dust disclose the unicorn, the unicorn that goes about the gardens of these halls of spring, first of the wardens that defend the king? first flower of spring, first maiden of the morn, wilt thou not bring me to the unicorn [the unicorn passes over. he has the swiftness of the horse, the slimness of the deer, the whiteness of the swan

into dazzling but momentary radiance. as it goes out a cone of white light is seen upon the head of the lady psyche, and before her stands a figure of immense height cloaked and hooded in perfect blackness] the king. come! for the throne is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all

ded by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim throne the first rune that was ree.d by god, the supreme sphinx, determined the last d

LIBER CCXLII AHA

master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of he

r me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun fs ensanguine dart spear-bright in my blazing heart, and my being fs basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend fro

LIBER CXCVII STORY OF SIR PALAMEDES

m the ruthless skies. liber cxcvii 4 then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who win

t sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb!

s laugh no more at all. sir palamedes, the saracen knight 9 grimmer than heathen hordes can scowl, the spectre hunger rages there; he passes like a midnight owl, hooting his heraldry, despair. the knights and squires of palamede stalk pale and lean through court and hall; though sharp and swift the archers speed their yardlong arrows from the wall. their numbers thin; their strength decays; their fate is written plain to read: these are the dread deciduous days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sun

d stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the sarac

squeaking, tooth-bare brotherhood, innumerable as summer gnats buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, sir palamedes, the saracen knight 37 the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 38 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage .now by thine holy beard. quoth he .and by thy venerable age i charge thee this my riddle ree. then said that gentle eremite .this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and

e quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master.i or fate. 76 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of l

LIBER DCCCLX JOHN ST

ternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsa

cumstances of union with god be compatible with the normal consciousness? interpenetrating and illuminating it, if you like; but not destroying it. well, i don ft know why it shouldn ft be; but i bet it isn ft! all the spiritual experience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is

LIBER DCLXXI VEL PYRAMIDOS

forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of fate bought by thy glance. come now, come now vel pyramidos 11 touch and inform this burning brow. asar un-nefer! in the shrine make thou me wholly thine remove hoodwink. i am asar, worthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one. let us go hence! for i am master of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds

LIBER LXVII THE SWORD OF SONG

ning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of .apparent failure. and from his final pronouncement of the pope on guido, represented in browning.s masterpiece as a judas without the decency to hang himself .so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of etern

ter spoke should save all men at last. but mind! the text says nothing of the kind! read the next verses. then.one third of all humanity are steady in a belief in buddha.s word, possess eternal life already, and shun delights, laborious days of labour living (milton.s phrase) in strenuous purpose to? to cease .a fig for god.s eternal peace! true peace is to annihilate the chain of causes men call fate, so that no sattva66 may renew once death has run life.s shuttle through (their dages put it somewhat thus) what.s fun to them is death to us! that.s clear at least. but never mind! call them idolaters and blind! we.ll talk of christ. as shelley sang .shall an eternal issue hang* great slam.a term of bridge-whist. bara is hindustani for great. john iii. 18 .he that believeth not is condemned

agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster.the victory of a true man.s spirit over fate .yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever

age is positively awful .what shall i do with it, mum. asked the .general .aum mani padme hum. said the parrot. the old lady stopped her ears .wring its neck. she said .the parrot was only eight years old. vii .you.re a muddle and an idiot. said the infuriated god .why not make him a spiritual thing? a nat2 lives 10,000 years .make him a nat then. said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning .there.s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very wel

saw that it must not be .and little perdu. r abu heard them talk; and learnt the great secret of impermanence, and of sorrow, and the mystery of unsubstantiality .and the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished .jehjaour heard and trembled. perdu. r abu was only three years old. viii .it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner .o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra.s throne .difficult is the task. replied the alarmed deity .but i will use all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in

to from the very vitals of her delicate tube .indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix .how you bungle. growled ganesha .fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant .eurekas. yelled the magus .his very virtue will save him from his predecessor.s fate .behold perdu. r abu then as indra! but oh, dear me! what a memory he was getting .it seems to me. he mused .that i.ve been changing a lot lately. well, i am virtuous.and i read in crowley.s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes

LIBER TURRIS

ember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb

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

he arnamagnaan collection in copenhagen, it is called am 748. it was written down a bit later than codex regius of the poetic edda. there are few differences between the texts of the poems in the two manuscripts, but am 748 contains a mythological poem not included in codex regius of the poetic edda, namely, baldrs draumar (baldr fs dreams, an account of odin fs questioning of a seeress about the fate of baldr. one additional mythological poem, rigsthula (rig fs rhymed list, which tells of the origins of the human social order, is found in a manuscript of snorri fs edda. each eddic poem had its own history before it was written down, and there has been much speculation about the dates and origins of the various poems. most scholars believe strongly in the possibility that some of the mytho

are an amorphous lot joined essentially by being set long ago or far away, that is, before the settlement of iceland or in the viking lands to the east. gods appear as characters in such mythic-heroic sagas as volsunga saga, in part a retelling of some of the heroic materials of the second half of codex regius of the poetic edda, or gautreks saga, which tells of an assembly of the gods to set the fate of the hero starkad. the sagas of icelanders recount no myths but rather are seemingly sober accounts of events carried out mostly in iceland during the pagan period. as a result of this time setting, they sometimes give information about paganism, such as the account of the pagan temple in eyrbyggja saga or of a horse sacred to frey in hrafnkels saga. scholars agree that one must proceed wit

hus the father is avenged. hvedrung is surely loki, since ynglinga tal, stanza 32, refers to hel as hvedrung fs daughter. it is also to be found among the thulur as a word for giant, and, confusingly, as an odin name. deities, themes, and concepts 113 vafthrudnismal, stanza 53, also tells of odin fs death in the jaws of the wolf of vidar fs vengeance. odin has just asked vafthrudnir about odin fs fate. the wolf will swallow aldafodr [odin] vidar will avenge this; the malevolent jaws he will cleave at the death of the wolf. snorri agrees that fenrir swallows odin and goes on to describe the vengeance thus: immediately thereafter vidar will come forth and put one foot on the lower jaw of the wolf. with one hand he will take hold of the upper jaw of the wolf and tear apart his gullet, and tha

as would be appropriate for the consort of odin. indeed, in the mythology as we have it she mostly functions as wife and mother. she warns odin not to contest in wisdom with vafthrudnir, the wisest giant, but wishes him well when he perseveres (vafthrudnismal, stanzas 1.4, and sorrows upon his death at ragnarok (voluspa, stanza 53. in the prose header to grimnismal she quarrels with odin over the fate of their proteges. in snorri fs version of the baldr story she first extracts an oath from all things not to harm baldr, and when that fails, as the result of her own interaction with the disguised loki, she dispatches hermod to hel to try to retrieve him. according to voluspa, stanza 33, she weeps at fensalir after baldr fs death, and snorri says that fensalir is her dwelling. and in the sec

iver. the gjallarbru is found only once outside of snorri in medieval iceland, namely in a verse by his nephew, sturla thordarson, who once used the expression gtravel the gjallarbru h for gdie. h but it also turns up several times in draumkvade, a norwegian ballad telling of the otherworld journey of one olav asteson, who fell asleep christmas eve and awoke on epiphany having had a vision of the fate of dead souls, including, among other things, a passage over the forbidding bridge gjallarbru. draumkvade is known from numerous oral recordings made in telemark in the 1840s, but the vision it describes probably derives from the high middle ages. thus, the gjallarbru appears to be one of the few pagan motifs to flourish in a christian environment, obviously because a cruel bridge to the othe

ndividual deities with various 148 norse mythology personalities given by the mythological texts may not tell the whole story. the collective of gods must also at some time have been a potent force. see also asir; regnator omnium deus references and further reading: walter gehl, der germanische schicksalsglaube (berlin: junker& dunnhaupt, 1939, associates regin, bond, and hopt with conceptions of fate. on regin, see albert morey sturtevant, ga study of the old norse word regin, h journal of english and germanic philology 15 (1916: 251.266. greip (grip) giantess, daughter of geirrod, killed by thor. according to snorri sturluson writing in skaldskaparmal, greip was one of the two daughters of geirrod whom thor killed by breaking their backs beneath his seat as they tried to push it up again

LOGOMACHY OF ZOS

would have to apply, as meaning as of general worth (or ideal. therefore, interpretation of words depends mainly on equal knowledge of subject and some values of meanings. every foetus has (an exterior) prescience as to destination from which, concurrently, is developed its own perception by experience: personal ego ex universal ego. hence our fore-knowledge is an abstract ominous conscience. how fate steals the things we love best! hymen is poxed, the odalisques survive in pathetic stews, man stinks: how did it occur? greed is the infectious disease. the only attribute of god is man (or vice versa. some phantasms are a species of object impressionistically perceived and amalgamated with another, more rational, impression. man believes by hetero- 5! o. x e v. 6. x k( 6( n% though what he m

. insight expresses things by symbols and is a pure manner of relating. seeing: the way of some things can be known only by silent graphs. interlocking forms pregnant with meaning. existence is fated: the expiation of our past; good and evil rewarded by their aftermath. avowal of faith has no worth except by the voluntary' e..1 2 6 .5: e 1=h..1 p( o 2 z "f' o- e5: e 5! s n@ 8% reshape our future: fate. whether within or without, nothing is explicit. nature reveals slowly her techniques and media: her meanings and motives we know nothing of, and guess only from our own desires. the value of the artist lies in his awareness that anything has its beauty( 2' v x 9=h f =h 5#"d..1 p% y> 3= fantastic; transforming all falsehood into a truth. to see ourselves with our eyes open, that is the proble

uickly filled. do i believe in myself? look around! could i be so inconceivably credulous? memories resurrected from our sublated selves filled with their experiences are never-ending: knowledge has a time-lag. by our spunklessness we suffer, and half-feature and half-form our desires into abortiveness. the road, for you, is always devious and dangerous. we often kill ourselves by self-poisoning: fate follows swiftly our adopting things foreign to our inherent aesthetic values. the dilemma facing those who search for the unknown (self and truth) is that they will never know when they have found it. having succeeded to life awhile. something we apparently never desired. must we have the added obligation of thanksgiving? you cannot obtain anything from yourself, only through yourself. w2. 5

or higher general levels towards that which has been already reached. what is not perceived cannot concern us, although man generally is endlessly improvable. man may be a stasis. sufficient: geometry exhausted. man is the miracle of creation, there is nothing better than flesh, i.e, flesh at its best. it is our reactions that are at fault. the thesis of karma is the only rational explanation of fate. by abstract or other thought. only the all magnanimous stoic sayeth: all suffering is self inflicted. i 2* h%y=h 1"d. 9..1 p e. 9"d i am i& having realized our reality, its potency, its vast heritage and the delegated supremacy of ego. promising the surpassing of all limitations. we blink, close our eyes, seek for all littlenesses and harness our desires to the corrupt outgrowths of our ids

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

occupy many types of physical bodies. further, for buddhism, in contrast to christianity, there is no idea of a supreme divine force influencing events in the world or impinging upon the lives and destinies of humans. on the contrary, what happens in the world and what happens to us all follows from within us: our destinies follow from our own karma. in a sense, we are solely responsible for our fate. on a larger scale, what happens in the world is ultimately a product of mind, and there is no creator of mind. what can we conclude from this admittedly brief foray into the reception of evolution in non-christian world religions? first, it appears that evolution can be a problem in the more orthodox or fundamentalist portions of three world religions christianity (mostly protestantism but m

am interprets these findings as showing that the appearance of new gene variants involved in brain-related functions may have had an adaptive value in our species. this means that natural selection would have favored the spread of these variants because they were beneficial to our survival and proliferation. certainly, newly acquired more flexible mental abilities would have been favorable to our fate as an intelligent species. now, whether these two variants are responsible for some aspects of cognition is presently unknown. in other words, scientists cannot yet claim that these gene variants caused (even if only partly) the appearance of symbolic thinking and later the ability to organize life around urban centers, as well as the invention of written language. all scientists agree that m

ergy states of molecules that compose this system. it is impossible to predict and know at each moment the exact energy level of each of the billions of molecules or atoms that compose a system. therefore, one can only describe and predict the behavior of a system within certain limits of probability, that is, in terms of statistics or chance. this has important consequences for the formation and fate of dissipative structures (or systems. for dissipative systems, it can be demonstrated that even very subtle changes to their composition can swing them in a number of different states of disequilibrium, again in a probabilistic way that cannot be entirely predicted. this type of butterfly effect may have played a role in the origins of life when molecules, not yet cells, started self-organiz

des by this statement. for monod, as for so many other scientists today, the universe and life both may have happened by chance. but then, having appeared, both the universe and life evolved, changed, and continue to do so by necessity. the inanimate universe evolves because the laws of physics so dictate. in biology, where the laws of physics also apply, an added note of necessity determines the fate of life-forms: evolution by mutation, natural selection, and drift. our world and humankind are not at the pinnacle of any preordained set of categories; we will continue to evolve by necessity, whether we like it or not. a question that may arise in one s mind is at what point in the history of life did chance (probability) give rise to necessity (a form of determinism, although far from an

MAGIC AND SPELLS

ldath, hathor, isis, lliira, luthic, yondalla. granted power: as a free action, you may protect a number of creatures equal to your charisma modifier (minimum one creature) with a +4 dodge bonus to ac. this supernatutal ability lasts 1 round per level. an affected creature loses this protection if it moves more than 10 feet from you. you may affect yourself with this ability. family domain spells fate domain' deities: beshaba, hathor, hoar, jergal, kelemvor, savras. granted power: you gain the uncanny dodge ability of a 3rd-level rogue. if you have another class that grants the uncanny dodge ability, treat your level in that class as three higher for determining your uncanny dodge ability. 1 true strike 2 augury 3 bestow curse 4 status s mark of justice deities: gond, kossuth, talos. fate

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ould be true. the megarian sect was founded by euclid of megara (not the celebrated mathematician, a great admirer of socrates. the athenians passed a law decreeing death to any citizen of megara found in the city of athens. nothing daunted, euclid donned woman's clothing and went at night to study with socrates. after the cruel death of their teacher, the disciples of socrates, fearing a similar fate, fled to megara, where they were entertained with great honor by euclid. the megarian school accepted the socratic doctrine that virtue is wisdom, adding to it the eleatic concept that goodness is absolute unity and all change an illusion of the senses. euclid maintained that good has no opposite and therefore evil does not exist. being asked about the nature of the gods, he declared himself

rapidly as it was consumed. balder the beautiful--the scandinavian christ--was the beloved son of odin. balder was not warlike; his kindly and beautiful spirit brought peace and joy to the hearts of the gods, and they all loved him save one. as jesus had a judas among his twelve disciples, so one of the twelve gods was false--loki, the personification of evil. loki caused h thr, the blind god of fate, to shoot balder with a mistletoe arrow. with the death of balder, light and joy vanished from the lives of the other deities. heartbroken, the gods gathered to find a method whereby they could resurrect this spirit of eternal life and youth. the result was the establishment of the mysteries. the odinic mysteries were given in underground crypts or caves, the chambers, nine in number, represe

are several conflicting accounts of the manner of his death. some declare that he was slain by a bolt of lightning; others, that failing to save his beloved eurydice, he committed suicide. the generally accepted version of his death, however, is that he was torn to pieces by ciconian women whose advances he had spurned. in the tenth book of plato's republic it is declared that, because of his sad fate at the hands of women, the soul that had once been orpheus, upon being destined to live again in the physical world, chose rather to return in the body of a swan than be born of woman. the head of orpheus, after being torn from his body, was cast with his lyre into the river hebrus, down which it floated to the sea, where, wedging in a cleft in a rock, it gave oracles for many years. the lyre

nis" which were small baskets of earth in which seeds were planted and nurtured for a period of eight days. when those plants prematurely died for lack of sufficient earth, they were considered emblematic of the murdered adonis and were usually cast into the sea with images of the god. in phrygia there existed a remarkable school of religious philosophy which centered around the life and untimely fate of another savior-god known as atys, or attis, by many considered synonymous with adonis. this deity was born at midnight on the 24th day of december. of his death there are two accounts. in one he was gored to death like adonis; in the other he emasculated himself under a pine tree and there died. his body was taken to a cave by the great mother (cybele, where it remained through the ages wi

him is the sky man, immortal and beautiful; without is nature, mortal and destructible. thus, suffering is the result of the immortal man's falling in love with his shadow and giving up reality to dwell in the darkness of illusion; for, being immortal, man has the power of the seven governors--also the life, the light, and the word-but being mortal, he is controlled by the rings of the governors--fate or destiny "of the immortal man it should be said that he is hermaphrodite, or male and female, and eternally watchful. he neither slumbers nor sleeps, and is governed by a father also both male and female, and ever watchful. such is the mystery kept hidden to this day, for nature, being mingled in marriage with the sky man, brought forth a wonder most wonderful--seven men, all bisexual, male

yramid, with instructions to keep on cutting and chiseling until they discovered something. to the moslems with their crude instruments and vinegar it was a herculean effort to tunnel a full hundred feet through the limestone. many times they were on the point of rebellion, but the word of the caliph was law and the hope of a vast fortune buoyed them up. at last on the eve of total discouragement fate came to their rescue. a great stone was heard to fall somewhere in the wall near the toiling and disgruntled arabs. pushing on toward the sound with renewed enthusiasm, they finally broke into the descending passage which leads into the subterranean chamber. they then chiseled their way around the great stone portcullis which had fallen into a position barring their progress, and attacked and

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- the coven

MASTERING WITCHCRAFT

worst childhood terrors and nightmares were merely fantasy. but if and when the firelight happens to dim, at those times when the unknown presses hard upon us, in the presence of death or insanity or insurmountable calamity, we again know instinctively that science is ultimately irrelevant, and we once again experience the old childhood terrors. we are still powerless in the face of overmastering fate. science still completely fails to come to grips with that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will a

still completely fails to come to grips with that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft. they of their own accord have walked beyond the ring of firelight and learned the paths in the wilderness beyond. now that aquarius is upon us, the gates have swung back revealing as never before the se

tion, and allow you to believe in the inevitability of the success which is bound to be attendant upon it. it is one more means of attaining that special state of selfimposed and hopefully temporary megalomania which is the sine qua non of all true acts of sorcery. you must be well aware of the great part faith plays in the dealings of those individuals who wrestle with the more arcane aspects of fate in one way or another. a spiritual healer or a master gambler would no more approach a prospective patient or crap game cold, without the flame of faith i in their powers to warm them, than would a microscopist approach his specimen without a microscope. at a rudimentary level, if you didn't have the faith you could do it, you could no more put one foot before the other and cross the road in

ou find yourself facing the altar, strike it hard with the switch held in your left hand. make three complete revolutions of the circle. when you finally reach the east after your last circuit, drop to the floor, completely "letting go" and chanting the words "so mote it be" traditionally, the person who has offended you will feel the blows, if not actually on his face, then at least dealt out by fate. however, as this spell uses no power object or object link, it relies solely on the witch power of the operator, and as such must be classified as an elementary, less complicated process than most. another uncomplicated bit of sorcery, which uses a power object in the form of a philter to be made into cakes or cookies; these must be sent to the unsuspecting victim and his newlywed wife, hope

MEANING OF MASONRY

hall be taken away even that which he hath; and it remains with the craft itself to determine by its own action whether it shall enter into its full heritage, or whether, by failing to realize and to safeguard the value of what it possesses, by suffering its own mysteries to be vulgarized and profaned, its organization will degenerate and pass into disrepute and deserved oblivion, as has been the fate of many secret orders in the past. there are signs, however, of a well-nigh universal increase of interest, of a genuine desire for knowledge of the spiritual content of our masonic system, and i am glad to be able to offer to my brethren some light and imperfect outline of what i conceive to be the true purpose of our work, which may tend to deepen their interest in the work of the order the

deity may meet. by the mere fact of being in this dualistic world every living being, whether a mason or not, walks upon the square pavement of mingled good and evil in every action of his life, so that the floor-cloth is the symbol of an elementary philosophical truth common to us all. but, for us, the words "walk upon" imply much more than that. they mean that he who aspires to be master of his fate and captain of his soul must walk upon these opposites in the sense of transcending and dominating them, of trampling upon his lower sensual nature and keeping it beneath his feet in subjection and control. he must become able to rise above the motley of good and evil, to be superior and indifferent to the ups and downs of fortune, the attractions and fears governing ordinary men and swaying

if wisdom to-day is widowed, all masons are actually or potentially the widow's sons, and she will be justified of her children who seek her out and who labour for her as for hid treasure. it remains with the craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, h

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ally-vetted roles, he and his fellows will have little ability and lessresource to prevent the evil that is evidence everywhere, especially in the so-calledcorridors of power. i explain why it is that in the back of every mind is the memoryof a time when life was harmonious and reverent, when there was no war and little inthe way of want, subjugation, or class division. i explain something of the fate ofwomen and why it is that they have suffered the incredible atrocities they have throughthe post-diluvian ages. i show that they continue to be collectively punished for a cer-tain crime they committed on this planet approximately 13,000 years ago. i makemention of the significant role that women are to play in the times ahead once theytake back the power that was theirs in the days of old.a

ex.because of the allegiance of the eves and their curiosity toward the high mysteries, thematriarchal cults of the priestess began. these cults of power women existed down tomedieval times, when the brotherhood of the snake, under the guise of catholicism,rose up to destroy them, en masse. the eves have never been forgiven for their aban-donment of the alien hegemony. their decision sealed their fate. that the compilers ofthe old testament and the creators of the anthrocentric, monotheistic religions pro-pound the subservience of woman should be enough proof of whom they serve. thefollowing passage reveals the wrath of the atlanteans, not only toward their firstborn, but also toward the eves:because thou hast done this, though art cursed above all cattle, and above every beast of thefield

ood reason why a thoroughly scientific dictator-ship should ever be overthrown (aldous huxley, brave new world revisited) investigations into the beginnings of religion have accumulated steadily throughout the pasthalf-century. it is only by great efforts of censorship, by sectarian education of an elabo-rately protected sort, and the like, that ignorance about them is maintained (h. g. wells,the fate of homo sapiens. the conscious and intelligent manipulation of organized habits and opinions of the massesis an important element in a democratic society. those who manipulate this unseen mecha-nism of society constitute an invisible government which is the true ruling power in the ourcountry we are governed, our mind s are molded, our tastes formed, our ideas suggestedlargely by men we have

ir desperation, the bentones have often sought to trap these incoming ships, in hope of procuring them tomake an escape. to trap these other crafts, they use low and high frequency waves andradiotronic weaponry. these are housed and manipulated from the earth, from belowthe surface of the earth, and also, more recently, from orbiting satellites. and certainvisiting beings have indeed suffered the fate of having their ships mysteriously veeringout of control and falling to the ground. the occupants are then summarily abductedand incarcerated in the many underground stations run by the military and are oftentortured to reveal their secrets (see stranger from v enus and the day the earth stoodstill).atlantis, alien visitation, and genetic manipulation119 doodles in the crops the greys that ar

me.hypocrisy made paramount, paranoia of the lawmy name is called religionsadistic sacred whore.i twist the truth, i rule the worldmy crown is called deceit.i am the emperor of lies, you grovel at my feet.i rob you and i slaughter youyour downfall is my gainbut still you play the sycophantand revel in your pain.and all my promises are lies, all my love is hatei am the politician and i decide your fate.i march before a martyred worldan army for the fight.i speak of great heroic deeds, of victory and might.i hold a banner drenched in bloodi urge you to be bravei lead you to your destinyi lead you to your graves.your bones will build my palacesyour eyes will stud my crownfor i am mars the god of warand i will cut you down.(orgasmatron by ian lemmy kilmister motorhead) appendix a: the minstrel

nnected to the rising of the dead god.not eloquentmoses proves that he is not conversant with the hebrew language. aaron is sent as the interpreter (seep. 192)aaronit is aaron not moses who actually performs the miracles in front of the pharaoh. this suggests that thisaaron was himself a pharaoh. aaron as smenkhkare, son of ayeso did akhenaton (moses) have a brother who was himself a pharaohwhose fate is unknown and whois similarly recorded as having disappeared rather than dying? indeed he did, at least, he had a feedingbrother, whose own mother was tey, the israelite wet-nurse of akhenaton and nefertiti. as a pharaoh,this man had succeeded for just a few weeks after the abdication of akhenaton; his name was smenkh-kare. he was the grandson of y usuf-y uya the vizier, and the son of aye (

MICHAEL WYNN THE SOUL TRAVELERS

ng which stream from that person s demonic counterpart. this guardian angel is not entirely a separate being but merely another part of the whole. it is this being, who is separated from the whole by the veil, that represents each person s direct connection to god. this entity does not tell lies nor commandeer freewill. contrary to popular belief, this being is solely interested in your spiritual fate, and does not concern itself with your mortal fate. put simply, if you re soul is more likely to enter into heaven by dying today, rather than years from now, your guardian angel will do nothing to spare you from today s danger; self-preservation (of the mortal life) is, in many ways, the duty of your tutelary demon, rather than your guardian angel. it is important not to confuse the light, w

points in the veil but, perhaps, the haunted house represents a less organized--michael wynn's "the soul travelers" 51 small, and randomly placed speckle painted on the globe. intention and the tides of time [3.4] all of us are familiar with the power of intention, whether consciously or unconsciously. sometimes people can be made upset by the mere mention of an undesired, yet extremely unlikely, fate; as if the mere utterance of an event increases is chances [jinx. for example, a passenger on an airplane could get angry listening to another passenger muse and speculate over what would happen if we crashed. sometimes this response of anger is logical; you may be correct, and painting a very likely outcome. being swept-up in mindless optimism, the angry party may accuse you of raining on th

ent football teams, sitting together watching their 2 teams compete would perceive any speculation from the other as pessimism. then there are, of coarse, perfectly logical concerns that some people would label pessimistic. but honestly, what good is optimism if the plan sucks? if the plan sucks, worry and pessimism may be the only thing that saves you from an undesired, and perhaps quite likely, fate. despite all this, the power of intention cannot be denied. although our thoughtless airplane passenger did not actually intend for the plane to crash, subconsciously we all grasp the power of the wish. it is upon these wishes that the magician constructs his( and yours) reality. the things a magician paints with his mind become real, and visible by all the beings in the land of thoughts and

months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is popularly known today, is the use of heavenly bodies to track current and future trends. astrology is based on the principle that the location of certain heavenly bodies help indicate a person s or society s behavior, and therefore their fate. unbeknownst to most of its believers, astrology was originally exclusively used by magicians in order to track when certain spells and rituals are to be performed. most people use astrology to help dictate their day-to-day actions, and even though subtle astrological forces do play a part in determining a behavioral trends, it is not an art worthy of guiding one s life. the practitioner of a

ories which appear to be nothing more than retellings of earlier mythological accounts. although christians claim that jesus is the son of god and made a noble sacrifice for mankind, they often have trouble in describing the nature of said sacrifice. members of the occult have however convinced me that this sacrifice was quite real, and jesus did indeed take an incredible risk for us; in that his fate was not certain, and his soul was up for grabs. so noble was this act, whatever it was (sorry i could speculate, but i m trying to report only what i know, that he was found perfect before the gods. since the true nature of this sacrifice has been removed from the bible, and since members of the occult only spoke on the matter with guarded tongues, all i can truly tell you is that it was quit

MOODY RAYMOND A LIFE AFTER LIFE

imensions of reality other than the sensible, physical world and believed that the physical realm could be understood only by reference to these other "higher" planes of reality. accordingly, he was interested mainly in the incorporeal, conscious component of man-the soul-and saw the physical body only as the temporary vehicle of the soul. it is not surprising, then, that he was interested in the fate of the soul after physical death and that several of his dialogues-especially phaedo, gorgias, and the republic-deal in part with that very topic. plato's writings are full of descriptions of death which are precisely like those which were discussed in the previous chapter. for instance, plato defines death as the separation of the incorporeal part of a living person, the soul, from the physi

MORALS AND DOGMA

hat we call accident is but the adamantine chain of indissoluble connection between all created things. the locust, hatched in the arabian sands, the small worm that destroys the cotton-boll, one making famine in the orient, the other closing the mills and starving the workmen and their children in the occident, with riots and massacres, are as much the ministers of god as the earthquake; and the fate of nations depends more on them than on the intellect of its kings and legislators. a civil war in america will end in shaking the world; and that war may be caused by the vote of some ignorant prize-fighter or crazed fanatic in a city or in a congress, or of some stupid boor in an obscure country parish. the electricity of universal sympathy, of action and reaction, pervades everything, the

ced. the place that the small and shallow, the knave or the trickster, is deemed competent and fit to fill, ceases to be worthy the ambition of the great and capable; or if not, these shrink from a contest, the weapons to be used wherein are unfit for a gentleman to handle. then the habits of unprincipled advocates in law courts are naturalized in senates, and pettifoggers wrangle there, when the fate of the nation and the lives of millions are at stake. states are even begotten by villainy and brought forth by fraud, and rascalities are justified by legislators claiming to be honorable. then contested elections are decided by perjured votes or party considerations; and all the practices of the worst times of corruption are revived and exaggerated in republics. it is strange that reverence

united effort possible. these forces are within the reach of all men; and an association of men, actuated by them, ought to exercise an immense power in the world. if masonry does not, it is because she has ceased to possess them. wisdom in the man or statesman, in king or priest, largely consists in the due appreciation of these forces; and upon the general _non_-appreciation of some of them the fate of nations often depends. what hecatombs of lives often hang upon the not weighing or not sufficiently weighing the force of an idea, such as, for example, the reverence for a flag, or the blind attachment to a form or constitution of government! what errors in political economy and statesmanship are committed in consequence of the over-estimation or under-estimation of particular values, or

more necessity for masonry! so much wider the field of its labors! so much the more need for it to begin to be true to itself, to revive from its asphyxia, to repent of its apostasy to its true creed! undoubtedly, labor and death and the sexual passion are essential and permanent conditions of human existence, and render perfection and a millennium on earth impossible. always--it is the decree of fate--the vast majority of men must toil to live, and cannot find time to cultivate the intelligence. man, knowing he is to die, will not sacrifice the present enjoyment for a greater one in the future. the love of woman cannot die out; and it has a terrible and uncontrollable fate, increased by the refinements of civilization. woman is the veritable syren or goddess of the young. but society can

us, then the calamity sits heavy on us. but if we know how to manage a noble principle, and fear not death so much as a dishonest action, and think impatience a worse evil than a fever, and pride to be the greatest disgrace as well as the greatest folly, and poverty far preferable to the torments of avarice, we may still bear an even mind and smile at the reverses of fortune and the ill-nature of fate. if thou hast lost thy land, do not also lose thy constancy; and if thou must die sooner than others, or than thou didst expect, yet do not die impatiently. for no chance is evil to him who is content, and to a man nothing is miserable unless it be unreasonable. no man can make another man to be his slave, unless that other hath first enslaved himself to life and death, to pleasure or pain, t

truths--not moral truth alone, but political and philosophical, and even religious truth, so far as concerns the great and essential principles of each. the sphynx was a symbol. to whom has it disclosed its inmost meaning? who knows the symbolic meaning of the pyramids? you will hereafter learn who are the chief foes of human liberty symbolized by the assassins of the master khurum; and in their fate you may see foreshadowed that which we earnestly hope will hereafter overtake those enemies of humanity, against whom masonry has struggled so long [illustration [illustration] ix. elect of the nine [elu of the nine] originally created to reward fidelity, obedience, and devotion, this degree was consecrated to bravery, devotedness, and patriotism; and your obligation has made known to you the

MOTTA MARCELO THE COMMENTARIES OF AL

and subtlest salients, yet like steel to resist all other stress than his own and to retain and reproduce surely and sharply the image that his acid bites into its surface. there must be no flaw, no irregularity, no granulation, no warp in its substance; it must be smooth and shining, pure metal of true temper. and he must love this chosen form, love it with fearful fervour; it is the face of his fate that craves his kiss, and in her eyes enigma blazes and smoulders; she is his death, her body his coffin where he may rot and stink, or writhe in damned dreams, self-slain, or rise in incorruption self-renewed, immortal and identical, fulfilling himself wholly in and by her, splashing all space with sparkling stars his sons and daughters, each star an image of his won infinity made manifest

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

acy on the part of the titans against uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. assisted by his brother-titans, cronus succeeded in dethroning his father, who, enraged at his defeat, cursed his rebellious son, and foretold to him a similar fate. cronus now became invested with supreme power, and assigned to his brothers offices of distinction, subordinate only to himself. subsequently, however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the giants, completely defeated them, sending such as

en fighting and quarrelling with each other. hitherto themis, the goddess of justice, had been living among mankind, but becoming disheartened at their evil doings, she abandoned the earth, and winged her flight back to heaven. at last the gods became so tired of their evil deeds and continual dissensions, that they removed them from the face of the earth, and sent them down to hades to share the fate of their predecessors. we now come to the men of the iron age. the earth, no longer teeming with fruitfulness, only yielded her increase after much toil and labour. the goddess of justice having abandoned mankind, no influence remained sufficiently powerful to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let lo

e, in a curiously homely manner of a by-gone time in the buried past. one person inquires what god he should apply to for health and fortune; another asks for advice concerning his child; and a third, evidently a shepherd, promises a gift to the oracle should a speculation in sheep turn out successfully. had these little memorials been of gold instead of lead, they would doubtless have shared the fate of the numerous treasures which adorned this and other temples, in the universal pillage which took place when greece fell into the hands of barbarians. though dodona was the most ancient of his shrines, the great national seat of the worship of zeus was at olympia in elis, where page 30 there was a magnificent temple [30]dedicated to him, containing the famous colossal statue by phidias abov

would not allow the grain to spring forth from the earth. at length zeus sent hermes, his faithful messenger, to the lower world with a petition to aides, urgently entreating him to restore persephone to the arms of her disconsolate mother. when he arrived in the gloomy realms of aides, hermes found him seated on a throne with the beautiful persephone beside him, sorrowfully bewailing her unhappy fate. on learning his errand, aides consented to resign persephone, who joyfully prepared to follow the messenger of the gods to the abode of life and light. before taking leave of her husband, he presented to her a few seeds of pomegranate, which in her excitement she thoughtlessly swallowed, and this simple act, as the sequel will show, materially affected her whole future life. the meeting betw

ve, a winged-boat, or cup, which had been made for him by hephastus, awaited him there, and conveyed him rapidly, with his glorious equipage, to the east, where he recommenced his bright and glowing career. this divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seeing eye, and it was this fact which enabled him to inform demeter of the fate of her daughter, as already related. he was supposed to possess flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven. helios is said to have loved clytie, a daughter of oceanus, who ardently returned his affection; but in the course of time the fickle sun-god transferred his devotion to leucothea, the daugh

dy of the youth fell headlong into the river eridanus,[27] where it was received and buried by the [66]nymphs of the stream. his sisters mourned so long for him that they were transformed by zeus into poplars, and the tears they shed, falling into the waters, became drops of clear, transparent amber. cycnus, the faithful friend of the unhappy phaethon, felt such overwhelming grief at his terrible fate, that he pined and wasted away. the gods, moved with compassion, transformed him into a swan, which for ever brooded over the fatal spot where the waters had closed over the head of his unfortunate friend. page 71 the chief seat of the worship of helios was the island of rhodes, which according to the following myth was his especial territory. at the time of the titanomachia, when the gods we

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

not frown upon, and are referred to by their other name of lots. in the words of st thomas, if there is need, it is lawful with all due reverence to seek judgement of god by lots. dice have remained unchanged over the centuries since the arrangement of the dots we still use today was developed around 1,400 bc. and it is the secret arrangement of the dots upon the dice that allows you to see what fate has in store for you. the ritual of yog-sothoth you need three dice to foretell the future. the three dice can be purchased from any toy store. the material that they are constructed of makes no difference in fortune telling power. to charge your dice with prophetic power, take them into your personal witching circle on a day when you are feeling particularly good. place the dice upon a small

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

le: labor is the image of divine creation. 14 the origins of freemasonry from ancient times to the middle ages the influence of the church was first felt on the ethical plane, resulting in the dignification of labor and the protection of the humiliores against the powerful in institutions. the earliest constitutions ordered that work be remunerated, and little by little slavery diminished and the fate of serfs gradually improved. according to the christian concept of labor, each trade was placed under the protection of a patron saint, who acted as an intercessor with the power on high. over the centuries these saints became increasingly involved with people's everyday lives. but the relationship between artisan and the higher power extended much further than this. christian religion teache

to harass the romans, who, finding themselves attacked from all sides, left this land at the beginning of the fifth century. at this same time, almost the whole of europe succumbed to the attacks of barbarians. 2 the collegia and the barbarian invasions what happened to the collegia, particularly the organization of builders, when the western empire collapsed under repeated waves of invasion? the fate of roman institutions varied by region. obviously, they survived in those countries that were not occupied by conquering forces, which is how, in those parts of italy that remained "roman (those transferred to the protection of the eastern empire and byzantium notably ravenna, rome, and venice) the collegia continued to develop in the form of scholoe or scuole (schools. in the region of gaul

the region of gaul, roman influence continued to be strongly felt in the kingdoms of the visigoths and the burgundians. they managed to survive to a much lesser extent in the kingdom of the franks. in great britain, it does not appear that roman institutions survived the invasions of the picts, the angles, and the saxons. we will now look more closely at the situation in each of these areas. the fate of the collegia in the frankish kingdom we know that the franks first penetrated gaul as foederati (frankish mercenaries) in service to rome and that they contributed to the prothe collegia and the barbarian invasions 19 tection of the country against the vandals and the huns. it was with the aid of the franks that the roman general aetius fought attila in 451 on the catalaunic fields near ch

h as roadways, bridges, and canals, and consecrated a cathedral that is said to have been as beautiful as saint martin basilica. in his city and diocese, gregory of tours built several churches, notably saint maurice cathedral, which was consecrated around 580' all this attests to the survival of not only roman traditions, but also important associations of builders, artists, and specialists. the fate of the collegia among the visigoths and burgundians roman institutions persisted to a great extent in the kingdoms of the burgundians and the visigoths, who had established themselves in the empire as foederati and hospites (billeted mercenaries. roman laws continued to apply to gallo-roman citizens in these lands. in fact, visgoth and burgunidan kings had compilations of roman law drafted fo

to the cities. withdrawing into themselves in response to the shock of invasions, cities had become veritable fortresses almost everywhere. the possessions of the church expanded there until the secular populace became a minority and urban life took on an increasingly clerical nature.6 all of these factors explain the formation of the monastic associations, which we will look at in chapter 3. the fate of the collegia in italy in 493 the ostrogoths became masters of all italy. they maintained roman laws there just as did the visigoths and the burgundians in their kingdoms. but when it came to the question of adaptation, the the collegia and the barbarian invasions 25 ostrogoths went even further. not only did they leave the romans their own laws, but also king theodoric subjected his barbar

s liberation, however, was equally ephemeral. in 568, other germans, the lombards or longobards, invaded the peninsula. the kingdom they founded lasted until it was destroyed in turn by charlemagne in 774. their conquest in 568 was not complete, however. several regions of italy escaped, including rome, ravenna, venice and the south, and remained legally attached to byzantium. before studying the fate and evolution of the collegia that continued to exist in those parts of italy that remained free, as well as the collegia in the eastern empire, we need to look at what happened to them in the lombard kingdom. this region has left behind the memory of renowned architects, the comacine masters. the comacine masters the lombard kingdom was divided into three classes: free men; aldions, or those

ONYX TABLET OF SET

magister unless i said so too! does that sound crazy? has anyone else felt that way? i guess magical maturity accounts for something; i now understand clearly the "best possible" green light approach. it is the best approach possible, given that it is *impossible* for any of us to know for 100% certain if adept 'x' is a priest/ess, or if priest/ess 'x' is a master. mature, balanced- even noetic "fate" accounts for something in the temple of set. if it didn't, i may have never been given the opportunity to (re)affirm to all concerned that i was a master of the temple. isn't it imperative, even vital, that we remember this "green light" theory, and apply it anew? in looking again at ipsissimus lewis' paper, i believe i've found support for my argument "what if recognized third degrees canno

ter disagrees with me and/or other masters on the point, does that mean that the adept has not been ordained/is not a priest of set? how can an adept both be ordained and not be ordained? we cannot allow such a sacred act to deteriorate to the point of bickering (vs. dialogue. it wouldn't be right for one or more *masters (almost leaving set out of the argument completely) to decide *against* the fate of an adept becoming a priest/ess of set. which master, or group of masters, would it be? who would arbitrate the outcome; group 'a' or group 'b? this then is where our current dialogue, and the by-law changes, begin to affect matters. i guess what we're after, more than an overly-lengthy process of evaluation, is that important comment from a member of the magistry; the one that we might be

hanced. but he is the same man, and this he cannot see! the fire of lucifer will burn you beyond recognition! the transmutation of your being, when nearing completion of this stage, will horrify you. sometimes it will offend you. the light from the veil (grail, however, is warm and all-embracing. you will reach out to it and claim it as part of your new self. this you must do or go back to a dire fate. you will rise out of the embers where masses of forgotten and discarded existences have died and passed into nothingness. you will stand on the threshold of becoming. all of those causal spirits of past and present understandings tempt you now; your being is made strong to take up their challenge. the three-sided door remains ajar, and without awaits leviathan. sekemti: perfection, sight man

we see the unity in diversity principle asserting itself again, since the temple can seem bewilderingly complex in light of its orders, pylons, words, conclaves and scope of interests (as exemplified in our reading list. the thing that ties all of this together is the principle of xeper, which we as members of the priesthood serve as constant reminders of when fellow initiates get off track "the fate of my gifted race rests in the balance" ipsissimus aquino has stated that priesthood is a deliberate act. but what is the act of priesthood? to facilitate that same realization within others that we recognize as the true potential of the gift of set. this is possible only through an acknowledgment of the gift onyx tablet: ot.i.3.1 temple of set author: william d. pridgen iii date: may 9, 1996

PATH OF INITIATION

e understanding that to claim to belong to a traditional witch group, one must go through a period of learning, join a group, be vouched for, and be initiated. this is how many modern groups do work. i think this is a very problematic formula, however, because most people fail to see beyond it. they seek out groups or join them for the sake of membership- but groups don t make witches or mystics; fate makes witches and mystics. this standard formula of joining the group fails to take into account that the true purpose of "traditional groups" is not to build membership and share rituals. the purpose of a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special grou

d, which is simultaneously inside the individual. some organizations try to take control of this process, act as "guardians" of it, teachers of it, but i believe that this is haphazard at best; it leads often to a certain abuse of power and a harmful egocentrism that does more harm than good. no group is supposed to be about its members, titles, leaders, or their activities, but about the greater fate of illumination. all members of a true grouping of the old rite will seek to cast away identity and worldly titles and powers to the great darkness of wisdom below, and all are submerged in the singular desire for the dark and light illumination of the mysteries, and for kinship with the potencies in the land. the true group is a group of people who know a certain humbleness, and who seek a c

ime of learning" is to show the initiate how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherworld, and this is what the initiate comes to understand, eventually. after these five stages are achieved, the witch or initiate's "fate" is transformed; altered into a new path of internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the rema

nsformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" fr

s into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism. did the acorn go the ground, or did the ground go to the acorn? both occurred. there is only one reality, one system, one chain of fate. did the sunlight and water reach the acorn, or did it reach them? both occurred. do not let false divisions impede your ability to see the truth of holism. one might wisely then ask "did the whole chain begin when an initiate decided to make the original petition to the forces beyond him or herself, or did that decision and petition come from another place make the initiate? when you can ans

e acorn, or did it reach them? both occurred. do not let false divisions impede your ability to see the truth of holism. one might wisely then ask "did the whole chain begin when an initiate decided to make the original petition to the forces beyond him or herself, or did that decision and petition come from another place make the initiate? when you can answer that question, then you will see how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are inte

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rs and pile them on top of the other. at last they had a pile that nearly reached to onyankopon. they only needed one more mortar. so the old woman told them to take the mortar from the bottom, and put it on the top. when they did so, the whole pile collapsed, killing them all. so the lesser gods, the abosom, act as intermediaries between the sky god and humanity. often, as with the yoruba god of fate, eshu (see pp. 86 87, such intermediaries may be tricksters who introduce an element of chance, play, and humor into humanity s relationship with the gods. obatala, the creator, is hymned by the yoruba as the father of laughter, who rests in the sky like a swarm of bees. the mandans believe that first creator actually turned into the trickster god coyote. such tricksters, whose mischief may l

n the underworld when they died. 45 zeus and dana surprised servant dana s handmaiden drops her spinning as zeus appears through the roof as a shower of gold. spinning yarn in greek myth, spinning was often a symbol of the three fates, who spun the thread of life, measured it, and cut it off to the allotted length. the reference here indicates how hopeless it was for acrisius to try to escape his fate, as decreed by the oracle. as foretold, his grandson perseus did accidentally kill him with a discus several years later. condemned to death accused of complicity in deceiving him, dana s handmaiden was put to death when acrisius discovered the birth of his grandson perseus. the rape of europa by valentin alexandrowitsch serow (1865 1911) i shall sing of zeus, the best and greatest of the god

to construct a labyrinth from which the monster would never be able to find its way out. every nine years, to appease it, minos gave the minotaur a sacrificial offering of seven young women and seven young men, which he exacted as tribute from the city of athens. one year, the hero theseus (see pp. 54 55) volunteered as a victim, intending to kill the minotaur and rescue athens from its terrible fate. with the help of ariadne, the king s daughter who had fallen in love with him, he succeeded. he then set sail for athens with ariadne but left her on the island of naxos, where she married the god dionysus (see pp. 58 59. king minos was the son of europa by zeus (see p. 45; europa later married king asterius, who adopted minos as his heir. when he became king, minos prepared an altar to pose

t he labyrinth was named after the cretan double-headed ritual ax, the labrys. it may be that such an ax was used in the lost cretan religious mysteries to which the minotaur story must relate. the maze is clearly a plan of the underworld, to which the hero (theseus) must descend with the help of the maiden (ariadne. the link continues when minos, at his death, becomes a judge, deciding people s fate in the afterlife. mazes appear on cretan vases, coins, and frescoes, and ritual dances were probably performed in maze patterns. homer speaks in the iliad of the dancing floor which daedalus once built in knossos for lovely-haired ariadne. also at knossos, frescoes show youths and maidens leaping over bulls in ritual dances. the minotaur 57 athenian hero the athenian hero theseus heir to king

aughter iphigenia to gain a good wind when he set sail to rescue her sister helen from troy. while he was gone, clytemnestra plotted with tantalus brother aegisthus (also her lover) to take revenge. on his return they killed agamemnon in his bath with an ax, also murdering cassandra, the trojan princess he had brought back as his lover. a prophetess, cassandra had warned agamemnon, but it was her fate never to be believed. several years later, orestes, to avenge his father s death, killed his mother and aegisthus, a crime of matricide, which led him to be driven mad by the furies. 61 leda and the swan twin destinies the twin brothers were known as the dioscuri( sons of zeus) and, as castor and pollux, became important roman deities. when castor was fatally wounded in a quarrel with their t

the magic runes, is described as riding it, in the same sense that norse poets refer to a gallows tree as a horse. the world tree this manuscript shows yggdrasil, the world or cosmic tree, which supports the nine norse worlds. stags and goats nibble at its twigs, its trunk rots, and the dragon nidhogg gnaws its roots, causing it great suffering. but the tree is saved from decay by the three norns fate, being, and necessity who sprinkle the tree each day with water from the well of fate. gag fenrir howled so terribly when he knew he was bound, that one of the gods stuck a sword between his upper and lower jaw as a gag. river of spittle the drool from fenrir s mouth runs down to form the river of hope. this viking stone at kirk andreas on the isle of man shows fenrir swallowing odin, who has

PRELUDE TO THE BLACK ARTS

y futures. now hear this, the future is not cast in stone. a particular future only works out if you don't deviate from the path you are taking. if you bugger off down another trail, then you have chosen a totally different future. so, it's ludicrous to go into a tizzy-fit if you draw an unfavorable spread. just change your path and safely escape down the rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a half century of this, you had better believe that i pay attention to them. i've also learned to practice something called stilling my mind or the wizard's nod. every now and again, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come t

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

yibum) onan, knowing that the child of their union would not be considered his, also withdrew before completing intercourse, and g-d punished him also by killing him. judah evidently did not know why his sons had died. he had a third son, shelah, but hesitated to have him marry tamar, because he was afraid she was the cause of her husbands f deaths somehow or other, and that shelah would meet the fate of his two older brothers. he therefore gave her an excuse for not having shelah marry her. gso judah said to his daughter-in-law tamar, ewait as a widow in your father fs house until my son shelah grows up, f for he feared lest he also die as his brothers did. so tamar went to live in her father fs house. h1 gso judah said to his daughter-in-law tamar c. h [tamar] is an allusion to the shech

parks of [holiness present in] the seminal emissions that issued from adam during the 130 years [he abstained from marital relations with eve, as explained elsewhere, and were not yet rectified. wasted seminal emission is the archetypal form of self-indulgence and self-orientation. although adam separated from his wife because he did not wish to bring children into the world that would suffer the fate of death that his sin had introduced, his misplaced altruism was in fact selfish in motivation. he did not want to experience the suffering brought about by his sin; his actions were not motivated by concern for what g-d wanted in the world: a world of human beings that.it is true.were not on the same level as mankind had been intended to be at, but who would rise to the challenge of rectifyi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ny books and articles on such subjects as the philosophy of magic (the new magus, the history and use of runes (rune magic, and the occult revival in the renaissance. he is the creator and designer of the runemagic cards and rune dice as well as a new system of runic astrology. a regular contributor to the pallas society news and the llewellyn magickal almanac, his articles occasionally appear in fate and other periodicals dedicated to neo-paganism and the modern occult tradition. how to use this book normally speaking "a book is a book. is a book and no advice has to given about how it is used. this book is different, for several reasons, and you will find advice on how to use it in the introductions by cris monnastre and israel regardie. because it is a big book, and because it is both a

unborn child has-how far it fifth knowledge lecture 93 <186> has choice in its development-through what agency it unfolds the potencies of its tiny seed and draws to itself the necessary materials for growth. the miracle happens-and gives us courage to believe that a similar miracle is even now enacting whereby a body will be ready for us when this, which seems so real to us, shall share the same fate as the placenta and membranes which 'die' at our birth. but tradition, as embodied in our order and shown somewhat less directly in the revealed religions, teaches that this development can be assisted by conscious effort-indeed, that there comes a time when this effort must be made through the body and mind we are now endowed with. and realising that we are indeed in a path of darkness gropi

the adventurous could set out to explore new magicks while at the same time the mage could plot the course of her development by analogy to the qabalistic tree of life. the value of this last to the aspirant is incalculable. by means of reference to the phases of consciousness 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 a

RITE OF THE OPPOSER

s shall become! my words encipher me and create reality; as i speak so these words ensorcel possibilities. that which i shall become will transcend aught that hath been worshipped. i will become other than that which hath been named. chaos is the primogenitor of my forms- from whence come my manifestations. existence itself will be eclipsed by my shadow. chance is my circle without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel

bilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

urself and counsellors shall not escape me, else there is noruling divinity in heaven222s astrology. where then will be my reward. i could be foolhardy onwardto claim the second at the throne. one line more and the conjunction is complete. well, i must wait.now, watch the astrolabe. but see, the projection of the spheres on the plane of the meridian, the lineis passed and francis the second, your fate is sealed. again see, by poison to be administered in theear. the secret222s, but hold, who comes, that stealthy step and listening ear. you222d betray my secret.but what want you?the conductor and philosophus give the sign.cond. of n: brother, and yet father, you know us not, we gave the secret battery twice, and not beinganswered, found the door ajar and entered. we come to crave a boon, an

cate monitor, the conscience, planted in him. these tell us of immortality. but bemore specific in thine inquiry. may it not be of thingsmortal, as well as immortal that now concerns thee? dost thou wish to know of thyself or of another,or is it of coming events of fearful import the dreaded traversing storm, or other fearful evaluating ofnature which unbidden and unwelcome cause unrest as to the fate of some dear but distant friend? ifthou seekest to be informed of nature's works, the earth and its surroundings, speak to ben-ardac,the rosaic arab there that is his study, and of it, he is the master. our province, as astrologers, is toseek the knowledge of startling forces in nature, and the destiny of man through two channels andwe classify them thus: the arab grasps at nature, the terres

its components, and watches, when twinkling in the light, the fall of 'star-dross',which you call gold, and which we produce at will. the second class, in this much-lovedastrology, comes within my sphere. i seek not for precious gold nor deadly poison, nor the myriadeffects of, or by, nature, but the abstruse, the judicial class, which foretells to me the future of menand nations, their destined fate and acts, through the movements of the planets and other heavenlyorbs. all governments, and rulers, all powers in and by the people are through this noblest sciencemade bare to me. yet, behold, it has resulted in these straggling grey locks, these sunken eyes, andthis frame made delicate by the intensity of thought, and the wearing, interminable study of thesetabulated figures of alphonso the

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

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 and glorifies the cherubs at his feet. by the help of this purely dogmatic explanation we shall already understand the kabalistic alphabet of the tarot. thus, figure i, entitled the juggler, represents the active principle in the economy of divine and human autotelia. figure ii, vulgarly called pope joan, represents dogmatic unity ba

er value; the great master was silent when he was asked for a sign of 100 the doctrine of transcendental magic his divine mission; agrippa perished of want rather than obey those who demanded a horoscope. to furnish proofs of science to those who suspect the very existence of science is to initiate the unworthy, to profane the gold of the sanctuary, to deserve the excommunication of sages and the fate of betrayers. the essence of divination, that is to say, the great magical arcanum, is represented by all the symbols of science, and is connected intimately with the one and primeval doctrine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the composition, decomposition, recomposition, realization and adaptation of philosophical

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

man of intelligent and passive mildness assumes the inert physiognomy and ways of a sheep, but in somnambulism it is a sheep that is seen, and not a man with a sheepish countenance, as the ecstatic and learned swedenborg experienced a thousand times. in the kabalistic book of daniel the seer, this mystery is represented by the legend of nebuchadnezzar changed into a beast, which, after the common fate of magical allegories, has been mistaken for an actual history. in this way, we can really transform men into animals and animals into men; we can metamorphose plants and alter their virtue; we can endow minerals with ideal properties: it is all a question of willing. we can equally render ourselves visible or invisible at will, and this enables us to explain the mysteries of the ring of gyge

he gave up the ghost. his attendants, who were not in the confidence of this frightful mystery, believed that he was pursued by the phantom of coligny and that he saw the head of the illustrious admiral. that which tormented the dying man was not, however, a remorse but the hopeless terror of an anticipated hell. this darksome magical legend of bodin recalls the abominable practices and deserved fate of gilles de laval, lord of retz, who passed from asceticism to black magic and offered the most revolting sacrifices to conciliate the favour of satan. this madman confessed at his trial that satan had appeared to him frequently, but had always deceived him by promises of treasures which he had never delivered. it transpired from the judicial informations that several hundred unfortunate chi

RUBY TABLET OF SET

a free being capable of more than mere reaction to events. gurdjieff's system does not require you to take its assumptions on faith. in a path of knowledge, every step must be verified for oneself; otherwise one gives up his consciousness at the very beginning. perhaps of special import to the setian is gurdjieff's idea that without help from "out there" it is impossible to escape from the common fate of mankind. he felt that man is too trapped by the mechanicalness of the universe to pull free from its entropic effect without the aid of knowledge either from those who have already escaped, or from some greater intelligence. there are then two necessities: knowledge and one's own effort. neither alone is sufficient, but every conscious effort is rewarded by a change in one's being. here, b

hat exists apart from the individual consciousness he refers to as "being-in-itself (adapted from kant's thing-in-itself. man has no nature, sartre says, because no god exists to design one for him. man's essence is nothingness, that is, the absence of being. the structure of nothingness (human consciousness) is freedom or free will. man's basic condition is freedom. he is condemned to be free, a fate from which he cannot escape; accordingly, he is responsible for all his actions. by virtue of his freedom, man chooses for himself whatever personality or nature he desires. he is an existence which chooses its essence, and is always in the making (becoming. again, a relationship to xeper can be seen. in addition to this, man's freedom places him beyond the mere personal making of himself; he

. in the psychological and personal senses, a very few as yet have hopes for a hari seldon-type of escape. the present foundation exists in the biological bodies of a handful of individuals. not enough to make much difference, but enough to forward for themselves that same, personalized effort of times gone by. to perfect the state of life, to enhance the quality of the present, and to escape the fate of the near-future. barbarism 6 early christian 8 early medieval 9-11 age of chivalry 12-13 renaissance 14 1700-1900 15 1900-1960 16 "soaring sixties" 17 present era r.i.p. ultimate perfection is within the reach of those few who will not to be man, who aim not for god, and who perfect not themselves but that aspect which can endure only after its creation. this creation can take place only i

decide to get married, they often have difficulty adjusting to the "changes" when the stability) that raising children demands becomes the new stage of life [as another aside, it is easy to pinpoint the transition stages one can expect, or that one has gone through, by doing a careful (as in professional) astrological chart (something to be explored in another paper. this has nothing to do with "fate" or "predestination" in a very simplified example, if i know it is going to storm rather severely, i will not take the kids to the beach. likewise if my "astrological weather" indicates "stormy" planetary alignments for mercury, i will either refrain from writing letters and making important decisions, or i will take extra precautions. a setian who is aware then of the astrological climate ha

low englishman. years of english rule over india had conditioned both conquerors and the conquered to a fixed role of masters and slaves. the loss of freedom for the latter and the unthinking pressure exerted by the former promoted a stasis in which time froze and the conditions of the day could have resulted in only one of two ends- either the national explosion which did come about or the worse fate of a mutual fading of both societies as one eventually died out leaving the other without the source of service and goods it had depended on. in such a soil conditions were right for a gardener to tend the flowers in need of care. gandhi was that one who arose to tend of the garden "mine" he said "is a life full of joy in the midst of incessant work" his mastery of mysticism was evident is a

tinues to receive. at their hands. 43. let the scarlet woman beware! if pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses then shall my vengeance be known. i will slay me her child: i will alienate her heart: i will cast her out from men; as a shrinking and depised harlot she shall crawl through dusk wet streets, and die cold and an-hungered. the fate of crowley's scarlet women was not a pleasant one. after rose crowley's daughter died, she became an alcoholic and was eventually committed to a sanitarium. crowley's daughter by leah hirsig, the most famous scarlet woman, died at the abbey of thelema as an infant, and the shock caused leah to miscarry a second child. eventually she too was abandoned by crowley under the bitterest of circumst

SALMANRUSHDIE THESATANICVERSES

ity, drank _like a fish_ from lalique crystal and hung her hat _shameless_ on a chola natraj and knew what she wanted and how to get it, fast. the husband was a mouse with money and a good squash wrist. rekha merchant read gibreel farishta's farewell note in the newspapers, wrote a letter of her own, gathered her children, summoned the elevator, and rose heavenward (one storey) to meet her chosen fate "many years ago" her letter read "i married out of cowardice. now, finally, i'm doing something brave" she left a newspaper on her bed with gibreel's message circled in red and heavily underscored- three harsh lines, one of them ripping the page in fury. so naturally the bitch-journals went to town and it was all lovely"s lovelorn leap, and broken-hearted beauty takes last dive. but: perhaps

ad imagined his only son's soul to reside, the words came out incorrectly and made him sound like the rigid, cold figure he had hoped he would never become, and feared he could not avoid "tell your son" changez boomed at nasreen "that if he went abroad to learn contempt for his own kind, then his own kind can feel nothing but scorn for him. what is he? a fauntleroy, a grand panjandrum? is this my fate: to lose a son and find a freak "whatever i am, father dear" saladin told the older man "i owe it all to you" it was their last family chat. all that summer feelings continued to run high, for all nasreen's attempts at mediation _you must apologize to your father, darling, poor man is suffering like the devil but his pride won't let him hug you. even the ayah kasturba and the old bearer valla

is a free country today" he stopped, but zeeny waited; there was more to come. it came "one day i will also take the dollars. not for the money. for the pleasure of being a whore. of becoming nothing. less than nothing" and now, at last, the real storm, the words behind the words _less than nothing "when i die" changez chamchawala said to zeeny "what will i be? a pair of emptied shoes. that is my fate, that he has made for me. this actor. this pretender. he has made himself into an imitator of non-existing men. i have nobody to follow me, to give what i have made. this is his revenge: he steals from me my posterity" he smiled, patted her hand, released her into the care of his son "i have told her" he said to saladin "you are still carrying your take-away chicken. i have told her my compla

, top price? okay, you want _cocaine" saladin began, helplessly, to giggle. the incident struck him as darwin's revenge: if dumsday held poor, victorian, starchy charles responsible for american drug culture, how delicious that he should himself be seen, across the globe, as representing the very ethic he battled so fervently against. dumsday fixed him with a look of pained reproof. it was a hard fate to be an american abroad, and not to suspect why you were so disliked. after the involuntary giggle had escaped saladin's lips, dumsday sank into a sullen, injured drowse, leaving chamcha to his own thoughts. should the inflight movie be thought of as a particularly vile, random mutation of the form, one that would eventually be extinguished by natural selection, or were they the future of th

e local sheikh at his favourite desert oasis, to which there now also led a six-lane highway very popular among single young men and women, who would cruise along its vast emptiness in slow cars ogling one another through the windows. once 420 had landed here, however, the highway was full of armoured cars, troop transports, limousines waving flags. and while diplomats haggled over the airliner's fate, to storm or not to storm, while they tried to decide whether to concede or to stand firm at the expense of other people's lives, a great stillness settled around the airliner and it wasn't long before the mirages began. in the beginning there had been a constant flow of event, the hijacking quartet full of electricity, jumpy, trigger-happy. these are the worst moments, chamcha thought while

an all--rounder in an age of specialist statues. abu simbel and newly perspiring baal have arrived at the shrines, placed side by side, of the three best-beloved goddesses in jahilia. they bow before all three: uzza of the radiant visage, goddess of beauty and love; dark, obscure manat, her face averted, her purposes mysterious, sifting sand between her fingers- she's in charge of destiny- she's fate; and lastly the highest of the three, the mother-goddess, whom the greeks called lato. ilat, they call her here, or, more frequently, al--lat _the goddess. even her name makes her allah's opposite and equal. lat the omnipotent. his face showing sudden relief, baal flings himself to the ground and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbe

SAPPHIRE TABLE OF SET MAIN

require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magu

ge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiative. as a false iv otherwise, he would be virtually doomed to the cancerous fate described by crowley [editor's note: the following paragraphs of the original iv -1 letter were not included in copies published in the sapphire tablet; they have been restored in this year-xxxv publication] as for the v, i have explained and will continue to explain such of its attributes as impact the i, ii, and iii. its functions within the scope of vision of the iv+ environment have no me

lves, but from the perspective of conscious beings this order is either chaotic or simply inertial. the point is that the laws of nature do not automatically further the aims of conscious beings- they do not seek perfection and truth in the same way as conscious beings do. hence conscious action is necessary if consciousness is to be instilled into the natural realm) to counter natural necessity("fate, conscious beings must act against it, seek to counter and escape it. failing to fight consciously in the world will gradually make any conscious being's powers wither away. then no matter how integrated and powerful we may be inside, our powers to influence the world will diminish and the battle to keep a clear area for consciousness to grow and manifest will fail. then the majesty of the pr

SAPPHIRE TABLET OF SET

require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magu

ge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiative. as a false iv otherwise, he would be virtually doomed to the cancerous fate described by crowley [editor's note: the following paragraphs of the original iv -1 letter were not included in copies published in the sapphire tablet; they have been restored in this year-xxxv publication] as for the v, i have explained and will continue to explain such of its attributes as impact the i, ii, and iii. its functions within the scope of vision of the iv+ environment have no me

lves, but from the perspective of conscious beings this order is either chaotic or simply inertial. the point is that the laws of nature do not automatically further the aims of conscious beings- they do not seek perfection and truth in the same way as conscious beings do. hence conscious action is necessary if consciousness is to be instilled into the natural realm) to counter natural necessity("fate, conscious beings must act against it, seek to counter and escape it. failing to fight consciously in the world will gradually make any conscious being's powers wither away. then no matter how integrated and powerful we may be inside, our powers to influence the world will diminish and the battle to keep a clear area for consciousness to grow and manifest will fail. then the majesty of the pr

SATANGEL

ld tradition in the circumcision of his son. uri-el was officially de-sainted in 745 a.d. when a church council, pope zachary, condemned both uri-el and ragu-el as demons in a kind of inquisition of the celestial beings. he was later reinstated. sari-el also known as suri-el, suriy-el, zerachi-el and sarqu-el, his name translates as god s command. according to enoch, sariel is responsible for the fate of those angels who transgress the laws. with the self contradiction typical of all theologians he also lists him as one of the fallen angels, whilst in the wars of the sons of light against the sons of darkness his name appears on the shields of a unit of the forces of light. he is often identified as one of the angels of death, and as the angel who gave knowledge to moses. ragu-el friend of

SATANIC BIBLE

is supposed to be, why does he allow these things to happen? too long have religionists been falling back on their bibles and rulebooks to prove or disprove, justify, condemn, or interpret. the satanist realizes that man, and the action and reaction of the universe, is responsible for everything, and doesn't mislead himself into thinking that someone cares. no longer will we sit back and accept "fate" without doing anything about it, just because it says so in chapter such and such, psalm so and so- and that's that! the satanist knows that praying does absolutely no good- in fact, it actually lessens the chance of success, for the devoutly religious too often sit back complacently and pray for a situation which, if they were to do something about it on their own, could be accomplished muc

ach succeeding misfortune. of course, every time a new setback occurs, the non-believer will automatically deny any connection with the curse, especially to himself. the emphatic conscious denial of the potential of the curse is the very ingredient that will create its success, through setting-up of accident prone situations. in many instances, the victim will deny any magical significance to his fate, even unto his dying gasp- although the magician is perfectly satisfied, so long as his desired results occur. it must be remembered that it matters not whether anyone attaches any significance to your working, so long as the results of the working are in accordance with your will. the super-logician will always explain the connection of the magical ritual to the end result as "coincidence. w

rds unsuspecting sleepers! if only people were aware of the thoughts injected into their minds while they slept! the dream state is the birthplace of much of the future. great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, shall produce much. but he who is guided by thoughts unrecognized is led into situations that will later be interpreted as "fate "god's will, or accident. there are other times in each person's day that lend themselves to the receiving of the will of the wizard. those times when day-dreaming or boredom ensue, or when time hangs heavy, are fertile periods of suggestibility. if a woman is the target for your spell, do not forget the importance of the menstrual cycle. if man were not dulled through his stifling evolutiona

SATANIC RITUALS

he principle device, contains the manifestation of the force that is stronger than death, the lust that produces new life. this is similar to the coffin symbolism that, with a euphemistic veneer, is found in most lodge rituals. if the celebrant is patently masochistic, he can, through transference, become a surrogate for members of the congregation who may harbor the same propensity. he suffers a fate worse than death when, within the coffin, instead of experiencing the hoped-for spiritual reward, he is confronted with unexpected passions from which he has long abstained (if a homophile portrays the celebrant, the coffin should contain another male. in all aspects of the ritual, the element of pleasure should be whatever would most likely be denied in the celebrant's life) the gravest puni

ing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate; if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. i find no hint throughout the universe of good or ill, of blessing or of curse; i find alone necessity supreme; with infinite mystery, abysmal

are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lurks in every breast and belly; a vibrant, torpid cavern, nectar laden, with sweetest pleasures beckoning. i am a thrusting rod with head of iron, drawing to me myriad nymphs, tumescent in their craving! i am rampant carnal joy, an agent borne of ecstasy's mad flailing! through jagged ice, my father leers with cavernous eyes, below the spher

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

o avenge the gods. ea: the fun-loving god of fresh waters, wisdom, and magic. ea is also named enki. in a babylonian myth similar to that of the judeo-christian story of noah s ark, ea reveals to utnapishtim that enlil intends to destroy mankind in a flood. enlil: the god of air, wind, and storms. enlil is one of the most important mesopotamian gods. he guards the tablets of destiny, on which the fate of everything on earth is written. ishtar: the goddess of love and war. she is also known as inanna. ishtar journeyed to the underworld to retrieve her love, tammuz. she is often described as very violent and is depicted holding several weapons and standing on a lion. marduk: the god of babylon who later came to be the supreme god. marduk fought an army of demons led by the goddess tiamat. th

e romans adopted this pantheon and gave many of them different names. the roman gods were, in the same order, jupiter, juno, venus, mars, minerva, diana, mercury, apollo, vulcan, neptune, vesta, ceres, pluto, and bacchus (in parts of the roman empire, the emperor was also worshipped as a god) these gods, along with many minor deities who came to earth to do the bidding of the gods, controlled the fate of humankind. zeus also appeared in human form, or even in animal form at times, to father children by mortal women. some of his sons became the heroes of greek legend. 222 world religions: almanac greco-roman religion and philosophy protecting and serving the gods for both the greeks and the romans, worship of the olympian gods was both a civic responsibility and a personal choice. although

, the father of the orisha: 1. you will not steal. 2. you will not kill, except in self-defense and for your sustenance. 3. you will not eat human flesh. 4. you will live in peace among yourselves. 5. you will not covet your neighbor s properties. 6. you will not curse my name. 7. you will honor your father and mother. 8. you will not ask more than i can give you and you will be content with your fate. 9. you will neither fear death nor take your own life. 10. you will teach my commandments to your children. 11. you will respect and obey my laws. santer an rituals many of the rituals and practices of santer a are kept as secret as possible. a person can gain full and accurate information about santer a only by being initiated into the religion. such a person is called an ab orisha. santer

to retrieve goods, and one to syria in the summer to deliver goods. at the age of fifteen khadijah was married for the first time to abu halah hind ibn zarah, a member of the makhzumi clan. the couple had three sons named al-tahir, halah, and hind. historians believe that khadijah s first husband died and that she later was married a second time, to ateeq ibn aaith, also of the makhzumi clan. the fate of her second husband is unclear, with some sources reporting that he also died and others that he and khadijah divorced. khadijah s mother died in 575, when khadijah was around twenty. her father died a decade later, and the children then inherited the family s wealth. only khadijah seemed to inherit her father s commercial skills as well. her brothers were apparently uninterested in the car

articularly whether the words of prophets after moses could be considered as having the force of law in judaism. maimonides believed they could not. elsewhere in the text, he tries to reconcile (make compatible or consistent) the findings of science with the biblical account of creation in the book of genesis. similarly, he tries to reconcile notions of free will with belief in predestination, or fate. he rejects any fields of study, such as astrology, which he claims undermine, or take away, free will (astrology is the study of the movement of the stars and their affect on events on earth) within the commentary maimonides also reflects on the nature of reward, punishment, and immortality in the afterlife, offering his thoughts on ethics in a section entitled ethics of the fathers. in this

es ordered all jews to wear yellow stars identifying them as jews. in response mother maria wrote the following poem, which hints at her deep spiritual convictions about the role of suffering: two triangles, a star, the shield of king david, our forefather. this is election, not offense. the great path and not an evil. once more in a term fulfilled, once more roars the trumpet of the end; and the fate of a great people once more is by the prophet proclaimed. thou art persecuted again, o israel, but what can human malice mean to thee, who have heard the thunder from sinai? forest, jim. mother maria skobtsova: nun and martyr. in communion. http//ourworld.compuserve.com/ homepages/jim_forest/mmaria.htm (accessed on may 23, 2006. world religions: biographies 341 mother maria skobtsova for more

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

r past situations. if in the spring a man cast a hand ful of seeds into the ground and later harvested a crop, it is safe to assume that he might gain another similar harvest should he repeat his actions the following spring. if a criminal robbed and killed a man and was later caught and hanged for his crime, another person contemplating such an act might well assume that he would suffer the same fate and therefore refrain from such action, thereby avoiding the consequences. a brother or sister not only considers how his or her actions will affect his or her own future but also the futures of others and society in general. they learn to think in concentric rings through time and space, observing the action and reaction of their manipulations. an adept is also conscious of the actions of ot

to happen, its chain of events must proceed in an orderly manner as a row of dominoes toppled by a finger. this event is known as the domino effect. a wise adept knows that if one domino or link in such a chain is removed or differently placed, the outcome of the event will be altered. therefore, it can be assumed that one brother or sister in the proper place at the proper time could change the fate of the world. should such an adept standing beside a road see an automobile approaching in the distance, then observe a small child playing in that same road they would immediately know that an accident is possible. if the adept removes the child from the road, there is little possibility of the auto running over the child. to extend this chain of events, let's suppose that the saved child gr

that all adepts should run for office, however, being a trusted advisor to an elected official can bring satisfying results. think of it like this: an adept builds his or her home base in a given community in hopes that he or she and their family will prosper and enjoy solid growth and benefit from such a lifestyle. if they do not become active in his community, they are in effect, leaving their fate up to other individuals who may not have their best interests at heart. such inaction could easily result in oppressive taxation and untenable laws which might stifle any possibility of desired growth. it is a sad thing to one day wake up in a world in which you can't live. don't let it happen to you! start small and build a track record. call up city hall and find out what is going on in you

bs according to plan. that is why all adepts who practice the seven principles will continually grow in stature among mankind "adepts plan their life, first one day, and then another. they also examine the various bits and pieces that make up the whole of their existence. they look ahead to what the future might hold, all the while figuring out how and when they can improve upon what the winds of fate have cast before them "every time you break your word or fail a trust, you have lost a little of yourself. lose enough of yourself, and you will dry up and blow away in the winds of time, forgotten, because you have never accomplished anything respectable or memorable. you will become the invisible man, and not trouble the memory of the human race" children of the black rose, scroll #7 [scrol

SIFRA DETZNIYUTHA

beginning. 3) there is a path going forth beneath the two holes of the hollow pillar,57 to pass over guilt, as it is written: and it is his beauty 58 to pass over guilt. 59 4) beneath the lips the hairs go back to the other beginning 5) another path goes forth beneath that one. 6) it covers the offering of spices,60 to the upper beginning. 7) two apples61 are beheld, to illumine the lamps. 8) the fate62 of all hangs as far as the heart. on it depend the upper and the lower ones. 9) those that hang down, not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate

from above in v v v v, these descended from above, and occupied the earth. they lost the good part, which was in h v v h, the wreath of compassion, and were wreathed with a cluster of grapes.118 and the lord hvhy said to mosheh: why do you cry to me?119 explicitly stating to me. speak unto the children of israel, that they move forward.120 explicitly stating that they move forward. it depended on fate.121 for he wished to honor the beard. and what is right in his eyes you will do, and you will hearken unto his commandments, and you will keep all his statutes,122 up to here, for i am the lord hvhy, your healer.123 exclusively for this. 15 chapter five woe people of sin, congregation heavy with iniquity, seed of evildoers, children..124 seven grades: v v y h h v h v h h d vy emits d d h h y

n brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma, which denotes the law of cause and effect. 63 these short hairs are names of vast face. 64 isaiah 55:6. 65 torah b reshith 1:11. 66 torah vayiqra 23:32. 67 torah doverim 3:24. 68 vyytzr, royyv, vayitzer and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the c

ramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b reshith 2:7. 113 sefer yetzirah 2: twenty-two letters are the foundation. 114 the aramaic word vd means two. 115 torah b reshith 6:2. 116 joshua 2:1. 117 i kings 3:16. 118 see torah doverim 32:32, cf. zohar i: 192a, 2:267b. 119 torah shmoth 14:15. yla, to me. 120 torah shmoth 14:15. 121 the fate of atiqa aqyui, hidden one, vast face. 122 torah shmoth 15:26. 123 torah shmoth 15:26. 124 isaiah 1:4. 125 one interpretation: y v d h h v h h v h h d vy the yod y (of y v d d vy; the v v v v (of y v d d vy) emits dalet d (which through its impregnation becomes) 25 h h h h (thus giving us the combination) hv y y hv (yhv vhy in reverse) h h h h emits v v v v dalet d with vav v inserted in its

SINISTER TAROT

ion of itself via the implementation or provocation of acts which in their design achieve long term aims beyond the causal death of an individual; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two h

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar error, and translate literally the allegorical language of the mystic

ification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the voice. she was yet a child when she sang divinely. a great cardinal great alike in the state and the conservatorio heard of her gifts, and sent for her. from that moment her fate was decided: she was to be the future glory of naples, the prima donna of san carlo. the cardinal insisted upon the accomplishment of his own predictions, and provided her with the most renowned masters. to inspire her with emulation, his eminence took her one evening to his own box: it would be something to see the performance, something more to hear the applause lavished upon the glittering

every dimple; if mournful, to throw a shade upon her brow, to make her cease from her childishmirth, and sit apart and muse. rightly, then, in a typical sense, might this fair creature, so airy in her shape, so harmonious in her beauty, so unfamiliar in her ways and thoughts, rightly might she be called a daughter, less of the musician than the music, a being for whom you could imagine that some fate was reserved, less of actual life than the romance which, to eyes that can see, and hearts that can feel, glides ever along with the actual life, stream by stream, to the dark ocean. and therefore it seemed not strange that viola herself, even in childhood, and yet more as she bloomed into the sweet seriousness of virgin youth, should fancy her life ordained for a lot, whether of bliss or woe

r of majesty and beauty; nor a pleased and enamoured recollection that the sight of this stranger had bequeathed: it was a human sentiment of gratitude and delight, mixed with something more mysterious, of fear and awe. certainly she had seen before those features; but when and how? only when her thoughts had sought to shape out her future, and when, in spite of all the attempts to vision forth a fate of flowers and sunshine, a dark and chill foreboding made her recoil back into her deepest self. it was a something found that had long been sought for by a thousand restless yearnings and vague desires, less of the heart than mind; not as when youth discovers the one to be beloved, but rather as when the student, long wandering after the clew to some truth in science, sees it glimmer dimly b

hat has preserved it through each disfavour of birth and circumstances, why are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? my child, because of the very instinct that impelled the struggle, because the labour for the light won to the light at length. so with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through da

nerable malesherbes; for you, aimar nicolai; for you, learned bailly, i see them dress the scaffold! and all the while, o great philosophers, your murderers will have no word but philosophy on their lips" the hush was complete and universal when the pupil of voltaire the prince of the academic sceptics, hot la harpe cried with a sarcastic laugh "do not flatter me, o prophet, by exemption from the fate of my companions. shall i have no part to play in this drama of your fantasies" at this question, cazotte's countenance lost its unnatural expression of awe and sternness; the sardonic humour most common to it came back and played in his brightening eyes "yes, la harpe, the most wonderful part of all! you will become a christian" this was too much for the audience that a moment before seemed

SIR WALLIS BUDGE EGYPTIAN MAGIC

voked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolis

ned in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a higher power. and it came to pass that if an army set out from any part of arabia or syria to attack egypt, the queen made the figures of its soldiers and of the animals p. 23 which they were riding to disappear beneath the ground, and the same fate immediately overtook the living creatures which they represented, wherever they might be on their journey, and the destruction of the figures on sculptures entailed the destruction of the hostile host. in brief, the large figures of the gods which were sculptured or painted on the walls, and the hieroglyphic inscriptions which accompanied them, were considered by those who could neither under

ry detail, all passers-by. so implicitly is this legend credited by the blacks that none of p. 221 them will, after dusk, approach the grave. any one doing so is believed to be promptly halted by a phantom sentry, and even the words (in arabic 'guard, turn out' are often (so the story goes) plainly heard repeated at some distance off across the desert" 1 p. 222 the egyptians believed that a man's fate or destiny was decided before he was born, and that he had no power whatever to alter it. their sages, however, professed to be able to declare what the fate might be, provided that they were given certain data, that is to say, if they were told the date of his birth, and if they were able to ascertain the position of the planets and stars at that time. the goddess of fate or destiny was call

his prayers to the gods, and when they had seen him they said "he shall die by means of a crocodile, or a serpent, or a dog" the story goes on to say how be escaped from the crocodile and the serpent, and though the end is wanting, it is quite clear that he was wounded by an accidental bite of his dog and so died. 2 the moral of all such stories p. 224 is that there is no possibility of avoiding fate, and it is most probable that the modern egyptian has only inherited his ancestors' views as to its immutability. 1 a man's life might, however, be happy or unhappy according as the hour of the day or the day itself was lucky or unlucky, and every day of the egyptian year was divided into three parts, each of which was lucky or unlucky. when olympias was about to give birth to alexander the g

e 10th to the 16th day of the seventh month, old style, there are still persons found who every year clean and sweep the grave, and, offering up flowers and incense, mourn for and console the spirit of the dead" 223:1 see erman, westcar papyrus, berlin, 1890, hieroglyphic transcript, pll. 9 and 10. 223:2 see maspero, contes egyptiens, pp. 29-46. 224:1 the uneducated muhammadan believes that man's fate is written upon his skull, and that the sutures are the writing. no man, however, can read them. see the words of za bsix angled rite of the royal sun of the goat lord being an invocation of the landwarder, consecrator, reverser, and the firebringer. copyright 2002 by robin artisson* this ritual working is a variation on the "witches dance/opening the devil's eye" rite of which i have written

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the direction of a priestly dynasty. the wisdom which qualified them for this task was handed down from generation to generation in the priestly families; it was the wisdom which enabled them to perform their ritual service at eleusis, the wisdom of the greek mysteries, mysteriosophy.84 the festivals were celebrated twice in the course of each year, and dramatized the cosmic events governing the fate of the divine in the world and of the human soul. the lesser mysteries took place in february, the greater mysteries in september. initiation into the mysteries took place in connection with these festivals. the climax of the initiatory proceedings was a symbolic enactment of the human and cosmic drama on the site. the temples at eleusis were dedicated to the goddess demeter. she is a daughte

ld. however, before he let her go he gave her a pomegranate to eat, and because of this she was compelled to return to the underworld ever after at regular intervals; for a third of the year she dwelled in the underworld, and for two thirds in the upper world. comforted, demeter returned to olympus. but at eleusis, where she had undergone her grief, demeter founded the cult-festivals in which her fate was ever afterward commemorated. the mythology of demeter and persephone is not hard to interpret. it is the soul that lives alternately in the underworld and in the upper regions; the myth clothes in a picture the eternal nature of the soul that persists throughout its endless transformations, its births and deaths. the soul has an immortal mother demeter but is carried away into the realms

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

history is against them. they base their principles and spirituality on the occultism of ancient rome, crete, and babylon. but look what happened to the original practitioners! their rules ended, and god brought those rulers filled with pride to dust. i know that this is the end of the illuminati and any other occult groups as well; god has given us a wonderful glimpse in daniel of their eventual fate "there is only one rule, one kingdom that will last forever, and that is the reign of jesus. his reign has already begun in his church, and this gives me hope and joy, and takes away the fear of what the occult "planners" can do. i've placed my bet on the winning side, and moved from darkness to his kingdom" born into the illuminati, a friend fears for svali's safety as she has come up missin

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

d shouldest destroy them which destroy the earth- recorded in revelation 11:15, 18 god's incomparable will and plan shall prevail. his christ and his people shall reign triumphant forever, and the evil shall be judged. and what of the illuminati, the destroyers of the earth, the ones whom satan's servant, oppenheimer, trumpeted were the "destroyer of worlds" the scriptures give testimony to their fate; they too, shall be judged, so that god "shouldest destroy them which destroy the earth" power the hunger for power motivates the human disciples in the illuminati structure. because they serve satan, they instinctually know they are also serving the will of his human hierarchy. they expect to be rewarded for this service to the evil side. george bernard shaw, who maintained an overwhelming h

awesome power in the united states. instead, it was nixon and his entourage who were dislodged, falling from grace and being ousted, even though nixon's so-called crimes("watergate" etc) were paltry compared to the colossal criminal treachery of predecessors like wilson and roosevelt, and successors like clinton and both bushes. captain william morgan, in the nineteenth century, suffered a worse fate, being murdered in a masonic ritual and his disfigured body dumped into a lake. incensed 190 codex magica by this outrage, john quincy adams, sixth president of the united states, in his classic exposure of the masonic murderers (letters on freemasonry, minced no bones in declaring the freemasons as "luciferian" and as a grave threat to america. in this section, we examine a few of penal (pen

occultic origins. moreover, the degree of the scottish rite of freemasonry emphasizes the x- shaped cross of saint andrew. cross my heart and hope to die" 235 236 codex magica illuminism in space: nasa patches are loaded with pagan, occultic, and masonic meanings, including the x of osiris, the egyptian sun god. an x is formed as america's top four politicians met at the white house to decide the fate of the federal budget. obviously, this was a staged "photo op" event, but for vice president al gore and house speaker newt gingrich to reach over the clasped hands of president bill clinton and senate majority leader bob dole was a serious breach of etiquette (usa today, december 21, 1995 "cross my heart and hope to die" 237 albert pike, former sovereign grand commander of the scottish rite

the canons of buddhism.13 dr. peter ruckman, in his fascinating study of things occulticly black and evil, mockingly titled black is beautiful, comments about the raised, clenched fist: you will find this 'salute' being given by all members of the communist party in new york, in the 1920s and by the (stalinist) abraham lincoln brigade, during the civil war in spain in the 1930s. by some quirk of 'fate' this salute was adopted by the black panthers in america during the 1960s..the followers of martin luther king called it the 'black power'salute.14 liberal afro-american leaders continue to employ this salute to this day. jesse jackson does it almost as an automatic response. the clenched fist salute, or hand sign, is well-known in freemasonry. the first sign, or due-guard, in the ritual of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

istence in a future life. conceptions of the world beyond death vary considerably among the world religions, but in every religious expression known to history or anthropology, the question of the afterlife in store for the individual believer has been of prime importance. this chapter will offer summaries of the beliefs of the buddhist, christian, hindu, islamic, and jewish faiths concerning the fate of the soul after death. belief in an afterlife, like belief in a supreme being, creates in those who affirm such faith a way of regarding themselves in relation to the future life. these individuals need not view the possibility of an afterlife in the abstract. those whose faith has trained them to believe completely in an afterlife can easily imagine what the future life will be. for them

qualities of the deities of the east, but possessed the same vices and virtues as the humans who sought their assistance. although the olympians could manifest as all-powerful entities especially when a rival god wasn t interfering none of them were omnipotent. although they were capable of exhibiting wisdom, none of them were omniscient. and they often found themselves as subject to the whims of fate as the humans who prayed for their guidance. the olympians were worshipped by the greeks most often in small family groups. there existed no highly organized or formally educated priesthood, no strict doctrines, no theologians to interpret the meaning of ambiguous scriptural passages. the followers of the state religion could worship the god or gods of their choosing and believed that they co

strated by the zohar, and all the books of the kabbalists. in religion and immortality, g. lowes dickinson presents his view that reincarnation offers a really consoling idea that our present capacities are determined by our previous actions and that our present actions again will determine our future character. such a philosophy, dickinson observes, liberates people from the bonds of an external fate and places them in charge of their destiny: if we have formed here a beautiful relationship, it will not perish at death, but be perpetuated, albeit unconsciously, in some future life. if we have developed a faculty here, it will not be destroyed, but will be the starting point of later developments. again, if we suffer from imperfections and misfortunes, it would be consoling to believe that

fine themselves to portraying beings that were half-human, half-animal? and then lissner has an inspiration. it is quite possible that the stone-age artists really were portraying themselves, but in something more than in human shape. perhaps they were depicting themselves in the guise of intermediary beings who were stronger than common men and able to penetrate more deeply into the mysteries of fate, that unfathomable interrelationship between animals, men, and gods. lissner suggests that what the ancient cave painters may have been relaying is that the road to supernatural powers is easier to follow in animal shape and that spirits can only be reached with an animal s assistance. the ancient artists may have been portraying themselves after all, but in animal guise, shamanistically. the

spirit had enabled him to have a final visit with his mother. myers was further intrigued by the fact that the spirit figure appeared not as a corpse, but as a girl full of health and happiness with the symbolic red mark worn simply as a test of identity. myers discounted the theory that the spirit figure could have been a projection from the mother s mind. as to the spirit s own knowledge of the fate of the body 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 mediums and mystics after death, other reported cases show that this specific form of post-mortem perception is not unusual, he concluded. this case is one of the best attested, and in itself one of the most remarkable that we possess it certainly seems probable that recognition was intel

entrance to a pass across the carmel mountain range, it stands on the main highway between asia and africa and in a key position between the euphrates and the nile rivers, thus providing a traditional meeting place of armies from the east and from the west. for thousands of years, the valley of mageddon, now known as the jezreel valley, had been the site where great battles had been waged and the fate of empires decided. thothmes iii, whose military strategies made egypt a world empire, proclaimed the taking of megiddo to be worth the conquering of a thousand cities. during world war i in 1918, the british general allenby broke the power of the turkish army at megiddo. most scholars agree that the word armageddon is a greek corruption of the hebrew har-megiddo, the mound of megiddo, but th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

row, 1954. holmes, m. jean. do dogs go to heaven? tulsa, okla: joipax publishing, 1999. kolb, janice gray. compassion for all creatures. nevada city, calif: blue dolphin publishing, 1997. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 7 orthodoxteachings deny spirituality to animals. smith, scott s. the evidence for animal afterlife. fate, march 2001, 20 21. pet souls: evidence that animals survive death. thousand oaks, calif: light source research, 1994. sussman, dalia. see spot go to heaven? the public s not so sure. abcnews/beliefnet poll, 2001 [online] http//www.beliefnet.com/story/78/ story_7888. html. apparitions there is usually agreement among psychical researchers that when someone refers to an apparition, he or she i

he fields. chloe hoped that she might somehow win back woodruffe s affections and not be in danger of being sent to the brutal work in the fields. one evening, as she stood nearby 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 n u s u a l a n d u n e x p l a i n e d 42 ghosts and phantoms judge and sara matilda, listening for any mention of her name and what she feared would be her dreaded fate, woodruffe grew annoyed with her presence and accused her of eavesdropping on a private family conversation with his wife. angrily, the judge ordered his overseers to cut off one of chloe s ears as punishment. from that time on, chloe wore a green headscarf with an earring pinned to it to hide her missing ear. wise in the ways of herbs and potions, chloe came up with what she believed might b

anical failure in his aircraft as having been caused by a gremlin attack. m delving deeper froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. stern, dave. the great gremlin caper. fate (december 2001: 8 13. leprechauns the classic tale of the leprechaun is that of the irishman catching one of the wee folk and demanding to be given the little fellow s crock of gold. in these stories, the sly leprechaun always manages to trick the greedy lout who has grabbed him by causing the human to glance away from him for even a moment. once a human takes his or her eyes off the leprecha

ick and to foretell the future. egyptian papyri more than 3,000 years old 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 144 mysteries of the mind three students cover their faces with their shoes while under hypnosis (ap/wide world photos) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 145 fate magazine featuring its cover story on hypnotism (llewellyn publications/fortean picture library) describe the use of hypnotic procedures by egyptian soothsayers and medical practitioners. in the early 1500s, swiss physician/ alchemist paracelsus (1493 1541) released his theory of what he called magnetic healing. paracelsus used magnets to treat disease, believing that magnets, as well as the

ood by other means [two] coming up with a mechanism. one big question is whether we are talking simply about one mechanism or three or four. morris stated that he is convinced that esp is presently above and beyond what present- day science could account for, but he remains confident that future scientists will one day figure it out. m delving deeper auerbach, loyd. a farewell to dr. karlis osis. fate, april 1, 1998 [online] http//www.llewellyn. com/archive/fate/62. belief in supernatural is bigger than jesus, says new report. pr newswire on behalf of living tv, june 10, 2002 [online] http//www.prenewswire. co.uk/cgi/release?id=86400. krippner, stanley. dreamtime and dreamwork: decoding the language of the night. los angeles: jeremy p. tarcher, 1990. krippner, stanley, fariba bogzaran, and

r die. m delving deeper berlitz, charles, and william moore. the philadelphia experiment: project invisibility. new york: fawcett, 1981. commander x. philadelphia experiment chronicles. new brunswick, n.j: inner light publications, 1994. deary, terry. the philadelphia experiment. london: kingfisher, 1996. goerman, robert a. alias carlos allende: the mystery man behind the philadelphia experiment. fate magazine, october 1980 [online] http/ www.parascope.com/en/articles/allende.htm. wells, jr, k. b. the montauk files: unearthing the phoenix conspiracy. tempe, ariz: new falcon, 1998. making the connection abductee someone who believes that he or she has been taken away by deception or force against his/her will. alien a being or living creature from another planet or world. anomalous somethin

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

with the courage to join the ranks of the vehm. during the initiation ceremonies, candidates vowed to kill themselves and even their spouses and children, rather than permit any society secrets to be betrayed. once the oath had been made, one of the vehm fs stuhlherren or judges, would move his sword across the initiates f throats, drawing a few drops of blood to serve as a silent reminder of the fate that awaited all traitors to the society. after this ritual had been observed, the initiates kissed the cross that was formed by the space between the sword fs blade and hilt. below the stuhlherren in rank were the deputy judges, the freischoffen, and the executioners, the frohnboten. the deputy judges and the executioners carried out the various tasks of inquisitors, jury, and hangman. the n

ed to government and church officials that they had been tortured. they swore that they had remained true to their vows and that they had never practiced any kind of witchcraft or satanism. philip silenced their pleas three days later when he ordered all 54 of the templars burned at the stake in a field behind the alley of st. antoine. in 1312, the pope convened the council of venice to weigh the fate of the templars. it t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 23 was decided that the order should be abolished and its property confiscated, but pope clement chose to reserve final judgment concerning whether the knights were guilty of the heinous charges brought against them. in spite of 573 witnesses for their defense, templa

azoredged swords. he is allowed to enter only after answering a series of ritual questions as he crawls under crossed swords. once inside the lodge, the initiate participates in a lengthy reenactment of the traditional ordeals of the five ancestors, swears 36 oaths, and learns his first secret signs. then a rooster is brought in and beheaded, a warning to the initiate that he will suffer the same fate if he betrays the tong. finally, he drinks a mixture of blood, wine, cinnabar, and ashes. in times past, the blood used to be drawn from the initiate and other members of the lodge. today the blood is generally that of the slaughtered rooster. the blood oaths that were so favored by the tongs originated with the yellow turbans, one of the earliest and most mystical societies in china. founded

of creatures that are long-lived, such as various reptiles. steadfastly arguing that all human knowledge depends upon a study of mathematics, bacon insisted that the noblest expression of mathematics is astrology. at each person fs birth the heavenly energies determine powerful physical, mental, and emotional factors that strongly affect that individual fs destiny. the stars do not decide one fs fate, bacon conceded, for humans did have free will as a divine gift, but the celestial movements did most certainly dispose one toward one fs fate. therefore, he concluded, astrology should be utilized as a powerful tool in medicine, alchemy, and predicting the future of individuals and nations. friar bacon was well aware that the church did not share his enthusiasm for astrology, but he argued t

ew terrifying. a harsh and discordant voice boomed through the ether, creating a chaotic tempest of roaring winds and thunderous explosions. the mighty and terrible voice left hermes filled with awe. then from the all-powerful came seven spirits who moved in seven circles; and in the circles were all the beings that composed the universe. the action of the seven spirits in their circles is called fate, and these circles themselves are enclosed in the divine thought that permeates them eternally. hermes was given to comprehend that god had committed to the seven spirits the governing of the elements and the creation of their combined products. but because god created humans in his own image, and, pleased with this image, had given them power over terrestrial nature, god would grant the abil

sought to establish a lodge within the boundaries of the papal states, he was arrested on september 27, 1789, by order of the holy inquisition and imprisoned in the castle of saint angelo. inquisitors examined cagliostro for 18 months, and he was condemned to death on april 7, 1791. however, his sentence was commuted to perpetual imprisonment in the castle of saint angelo. unable to accept such a fate, cagliostro attempted to escape. he was placed in solitary confinement in a cistern in the castle of san leo near montefeltro where he suffered with little food, air, or movement. sometime in 1795, the governor took pity on the prisoner and had him removed to a cell on ground level. it was here, around march 6, the unhappy magi died. although the records are incomplete, it is thought that his

THE GOD OF THE WITCHES

the witches withthat of the fairies, whom he stigmatises as "devils incarnate.[70] the ring usually moved to the left, butwhere as in france the dancers faced outwards the movement was widdershins, against the sun. theaberdeen witches[71] were accused of dancing devilish dances round the market and fish crosses of thetown, and also round a great stone at craigleauch.the ring dance has shared the fate of many religious rites and has become an amusement for children. somesuch dances have a person as the central object, round whom the whole ring turns. those which have nocentral figure are usually imitative dances, like mulberry bush, where the original actions were undoubtedlynot so simple and innocent as those now performed. in parts of belgium the children still dance in a ring withthe pe

words the king. when the custom begins to die out in any country,the first change is the substitution of some person of high rank who suffers in the king's stead; for a few daysbefore his death the substitute enjoys royal powers and honours as he is for the time being actually the king.the next step is when a volunteer, tempted by the desire for royal power though only temporary, takes theking's fate upon himself. then comes the substitution of a criminal already condemned to die in any case, andthe final stage is the sacrifice of an animal. the god of the witcheschapter v. religious and magical ceremonies49when the records of the old religion were made the great sacrifice had reached the last stages. in france agoat was burnt to death at the sabbaths, the creature being called the devil

wing that the ideas and customs of that period cannot be judged by the standards of our own times. beliefin the power of the dead, especially the dead god, was still a living force.a considerable body of folklore and legend grew up round becket as it did round joan of arc. the murderersof becket came to a bad end according to popular tradition, and the same untrustworthy authority meted out alike fate to joan's judges. in a folk-tale poetic justice invariably overtakes the villains of the piece, butunfortunately the records, where they are obtainable, show that all becket's murderers did not die horribledeaths. hugh de moreville is known to have become very wealthy, and died fourteen years later quiteundramatically.joan of arcthe story of joan of arc has been told and re-told many times, u

, whose fortunewas often made by the ransom. joan was rich, thanks to the king's generosity, charles owed everything to herand might be expected to feel his indebtedness; gilles de rais, her chosen protector, had vast wealth; the cityof orleans, which regarded her as its saviour, was not poor. yet no trace or tradition remains that anyfrenchman offered to ransom or rescue her; she was left to her fate. at the end of six months, when there wasstill no sign of a french ransom, the burgundians sold her to the english, and at once the church, through thebishop of beauvais, demanded that ecclesiastical trial which had previously 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 bi

point a moral; andpsychologists have found in it a convenient means of proving or disproving some pet theory. to none ofthese writers does it seem to occur that the record gives only the evidence for the prosecution. witnesses forthe defence were not admitted and the prisoner had no counsel. as with joan the court was ecclesiastical andfollowed the same lines. the accused was pre-judged, and his fate was already decided before he wasbrought to trial. the strange apathy of charles vii towards the fate of one of his greatest commanders is asnoticeable as when joan was tried at rouen.the chief episode in the career of gilles was the part he played in the advancement of charles vii. he was afine soldier and devoted himself to the cause of the dauphin as whole-heartedly as joan herself. he was

THE GOLDEN ESSENCE

me of life, sacrifice, and regeneration, with their ultimate eschatological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods, the birth/creation of humankind, the gradual decline, degeneration, and final destruction of the universe, when the forces of chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would

hen the forces of chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would take place, with all things cosmically regenerated and re-emerging back into the perfection of a pristine and new condition. humans, and all things, were not exempt from the cosmic drama, from the fate of cyclical existence, for humans and all things else were not separate from the cosmos or the world, but part of it, sharing in its fate. all indo-europeans, and many non-indo europeans, believed in the great life, death, and renewal of the cosmos; the hindus certainly come to mind, with the kalpa and regeneration system; the norse ragnarok mythology shows the world being destroyed by fire a

heart of reality, the eternal stream of reality, which is reality, is the cunning fire. reality and truth can be seen as the same concepts; the divine fire or substance at the heart of all things was the reality of reality, the truth. this substance was present in the beginning, in the great gods, and in the children of the great gods; it is present in all forms that came forth from chaos and the fate of the beginning, and it is present in all events, forms, and beings that will come forth in turn from those original forms. at the culmination of fate, the culmination of all events and consequences, this substance will be distilled out of this chain of forms into its pure stateit will be all that remains, just as it was in the beginning. this goes a long way towards esoterically explaining

the divine truth that people in the mysteries were helped to re-cognize was not a truth that was new to the m; in non- linear time, nothing is new. the truth that you became aware of again was a truth that you always had, and were a part of. the human descent into the illusion of serial time, and the narrowed focus of common egoistic existence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited state and re-generating us into to an unlimited one. craft mythology now

n the annals of occult societies of britain and western europe, and italy. they are also beings that i have personally experienced or had traffic with in my own journey through the craft. when i discuss their two levels of existence, both as beings in their own right, who have mythology describing and communicating something of their essence, and as metaphorical realities describing the unfolding fate of the human soul, i will offer as many well known mythological corollaries as i am able, to help build a basis for understanding. please bear with me; talking about deep strands of universal mythologies in such a short work is not easy. i shall be as clear and concise as i am able, for my sake, and for the sake of my readers. the dame the first of these beings from craft mythology is arguabl

animal life and humans, and, on other levels, even the source of the gods and all beings. but a distinction is made, usually, between the dark reality of the dame s being, and the physical body of nature that expresses her potentials. she is seen in many mythologies as darkness, the darkness of old night (and dame dark, or night are also names for her) and in this capacity, she is the figure old fate, the ultimate, supreme, and first being, from whom all things come. she was an underworld goddess, the dark and first queen of the underworld, because the darkness of the underworld, which is also the darkness of fate s womb, is the same primal darkness that existed at the beginning, and from which the cunning fire and light flowed. but as she is the origin and source of all, she is the end o

THE KEY TO THE MYSTERIES

of tours, stalwart champion of orthodoxy as he was, resisted, and in 385 he went to treves to plead for the persecuted priscillianists. he prevailed. so long as martin stayed at court the ithacan party was foiled. when he left they had the upper hand again, and maximus gave the suppression of the heretics into the hands of the unrelenting evodious. priscillian was killed. exile and death were the fate of his followers. heresy blazed the stronger, and a worse persecution was threatened. then st. martin left his cell at marmontier, and set out a second time to treves. news of the old man coming along the road on his ass reached his enemies. they met him at the gate and refused him entrance "but" said martin "i come with the peace of jesus christ" and such was the power of this presence that

o him god's hospital, and he wishes to serve in it. he does not think that he is better than any one else; he says only "so long as i am in good health, let me serve others; and when i must fall and die, perhaps others will take my place and serve" ix the number nine this is the hermit of the tarot; the number which refers to initiates and to prophets. the prophets are solitaries, for it is their fate that none should ever hear them. they see differently from others; they forefeel misfortunes. so, people imprison them and kill them, or mock them, repulse them as if they were lepers, and leave them to die of hunger. then, when the predictions come true, they say "it is these people who have brought us misfortune" now, as is always the case on the eve of great disasters<
ve in god, almighty sire of man. one god, who did create the universe, his plan. i do believe in him, the son, the chief of men, word and magnificence of the supreme amen. he is the living thought of love's eternal might, god manifest in flesh, the action of the light. desired in every place and every period, but not a god that one may separate from god. descended among men to free the earth from fate, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignorance, accused by envy and strife, he died upon the cross that he might give us life. all who accept his aid to guide and to sustain by his example may to god like him attain. he rose from death to reign throughout the ages' dance; he i

phy. its positive principle is their sulphur; its negative principle, their mercury; and its equilibrated principles form what they call their salt. one must then, in place of the sixth aphorism of mesmer which reads thus "matter is indifferent as to whether it is in movement or at rest" establish this proposition "the universal matter is compelled to movement by its double magnetization, and its fate is to seek equilibrium" 111 whence one may deduce these corollaries: regularity and variety in movement result from the different combinations of equilibrium. a point equilibrated on all sides remains at rest, for the very reason that it is endowed with motion. fluid consists of rapidly moving matter, always stirred by the variation of the balancing forces. a solid is the same matter in slow

can we add to the stories that they tell of his other- world suppers, where he made appear in flesh and blood the illustrious personages of the past? cagliostro was, however, far from being an initiate of the first order, since the great white brotherhood abandoned him<god "abandoned" christ. martyrdom is usually cited on the other side. besides, the fate of cagliostro is unknown- at least to the world at large- o. m> to the roman inquisition, before whom he made, if one can believe the documents to his trial, so ridiculous and so odious an explanation of the masonic trigram, l. p. d. but miracles are not the exclusive privilege of the first order of initiates; they are often performed by beings without education or virtue. natural laws find a

THE MAGICIAN S KABBALAH

will be changed in reflection. this model is a more holistic vision of the many levels model previously adopted by some esoteric writers, which is more linear in that one world tends to be seen above or about the other "as above, so below" can be equally considered as "as within, so without, or even "as here, so everywhere. perhaps we can also see this pattern at work in that minute accidents of fate are often more influential in the causing of large divergences of personal and world history than pre-arranged grand events organised specifically to alter such things. examples include the vision of the roman emperor constantine, which radically affected the history of the world by his subsequent consolidation of christianity as state religion for rome from circa 325 ad, or the assassination

THE MOTHMAN PROPHECIES

of a man with "wings like a bat" dressed in tight-fitting black clothes and surrounded by an eerie glow startled three people in houston, texas, on june 18, 1953 "i could see him plain and could see he had big wings folded at his shoulders" mrs. hilda walker said. he was about six and a half feet tall and was perched on the limb of a pecan tree [2 "jerome clark and loren coleman "winged weirdies" fate, march 1972- his halo of light slowly faded out and he vanished "immediately afterward" mrs. walker continued "we heard a loud swoosh over the housetops across the street. it was like the white flash of a torpedo-shaped object "i may be nuts, but i saw it, whatever it was" howard phillips, another witness, declared. the next big year for our phantom fliers was 1961. residents along florida's

ut contactee b who lived in connecticut. contactee a wouldn't have the faintest notion of what they were talking about. another trick was to use certain key phrases. when a contactee whispered to me "do you know that cancer is contagious" i knew he or she had been talking to this one set of entities. then there were those damned synchronized events. the contactees stopped talking about the pope's fate. they were concerned now about an "em effect" scheduled for sometime in december. all of them said it would happen in the middle of the month and would affect a large part of the united states. it was going to be a massive power failure. on september 24, jaye p. paro received a phone call from a man claiming to be on the city desk at newsday. he told her that princess moon owl was going to vi

THE NECRONOMICON SIMON VERSION

s though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which c

familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of mard

th haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and t

THE PATH OF KABBALAH

where and how we can intervene, and what can we change. one cannot influence one s spiritual root directly; it is the source from which we come, and we are at a lower degree, meaning our degree is derived from our root. but through the correction we attain equivalence of properties with our root, change how we feel about what we get from above, and thus, instead of feeling struck and tormented by fate, we begin to feel peace, serenity, calm and completeness. we attain a collective understanding. q: what is israel s role in the correction? a: the creator brought us to this world so that we, using the wisdom of kabbalah, will discover the upper world and lead our fate by ourselves. the people of israel must pass the wisdom of kabbalah to all the nations. if it doesn t bring the knowledge of

fluence and promote us to the purpose of creation. when we encounter various situations in our everyday life, we do not feel the influence of the creator behind them and we cannot feel him. that is because our properties are completely opposite of his. but as soon as one begins to equalize with the creator, even if just a tiny bit, he immediately begins to feel him. in response to every strike of fate, we should ask the right question: what was it given to me for? and not, what have i done to deserve this punishment? or, why is the creator doing this to me? there are no punishments, though we find many depictions of them in the torah, there is only the inducement of mankind toward the perfect state, from which we are trying to escape because of our egoism. our mind is but a tool of ancilla

t helps him avoid bowing before science and relate to it in a truer and more profound manner, and see what it can show. kabbalah renders a scientist a possibility to progress and attain a more complete attainment even on the level of our limited world. q: you mentioned that there is general providence that leads mankind in general, and that one who begins to study kabbalah can change his life and fate. can a person who studies kabbalah somehow change the collective current of life in his environment, not only for himself, but somehow help others too? a: it can be done, but only by circulating kabbalah to other people, gently and without being missionary. we can discretely inform people around us that there is such a thing as kabbalah, and interest them in reading books that were written by

ng as kabbalah, and interest them in reading books that were written by kabbalists. that is enough to put one in a completely different state regarding the creator, where there is already a different kind of providence on him from above. i have no other answer: books, audio and video files, cassettes, our internet site. we do everything to provide people whatever means they choose to change their fate. in any event, people will come to it in just a few years time. they will realize that oaths, charms and blessings are not the solution to the question of how to change their lives. every person must make his own decision about his fate, and not discharge himself from the responsibility to his own life. it cannot be bought for money or any other way. the spiritual world q: what is a spiritual

t is why it says that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: who is a gentile and what does the name mean? a: as soon as one changes his fate, his progress in life and his correction system to a private one, he is called a jew. that is because he makes the unification with the superior spiritual force the basis of his life. a gentile or a jew are spiritual concepts. q: does one feel his soul rather than his physical body? a: the physical body is an illusion. one must obtain a state where he will feel his soul. that is what kabbalah

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

dickens, and thackeray are still (i believe) read by an ever decreasing number of school-girls; flaubert, gautier and balzac. who would have shocked the youthful years of our parents. have become dull and tedious; a few cranks praise tourgenief, tolstoi and gorky, whilst one out of every hundred thousand may know that there was such a man as dostoieffsky. and poetry, o greatest of the muses, thy fate is truly a sad one! much verse is produced which might be placed with last year fs store lists. you know where; some is distinctly good, but it is soon lost in the raging sea of poetic dialect, and hackneyed naivete. here and there we come across a charming lyric, which the carping whisky-and-water critic will at once demolish as weak, troubled, vague, etc, etc. not long ago my eyes lit on th

to his breast is worthy of the bard who sang of gtristram and iseult. h it is as follows: he sprang, he caught her to his breast; the maid smiled and lay back to look at him. he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love she might not know, may see no further than his face, and yet, aware of her own fate, resisted like a snare. her own soft wishes. as she looked and saw his eager face, the iron rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desir

eem to hold a very high position in the opinion of aleister crowley. ghe is a neurasthenic counter-jumper h certainly would not have pleased poe, who regarded him as the noblest poet that ever lived. nevertheless we find traces of the great laureate fs work in these poems, such as the idea contained in the following verse of gde profundis h: i have dreamed life a circle or a line, called god, and fate, and chance, and man, divine. i know not all i say, but through it all mark the dim hint of ultimate sunshine *mysteries: lyrical and dramatic, vol. i, p. 113. which is almost identical with that in canto liv of gin memoriam. h a poem written in the metre of tennyson fs most famous work, yet differing in cadence, is gthe blood lotus. h quaint carven vampire bats, unseen in curious hollows of

girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven

ses the swimmer to her pearly car and carries him to her fair home, where in the following beautiful symbolic action she promises to restore him his lost love. archais. then aphrodite loosed a snake of gold from her arm fs whiteness, and upon his wrist clasped it. its glittering eyes of amethyst fascinate him. geven so, h the goddess cried, gi will bind on thy arm the serpent bride freed from her fate, and promise by this kiss the warmer kisses of thy archais. h *the tale of archais, vol. i, pp. 13, 14. the handmaidens of aphrodite gather round them, and their silver voices rise in one of those sweet clear songs, already so familiar to our ears, set like a gem in the gold of the narrative. the following rondel i choose for its simplicity and sweetness: sing, little bird, it is dawn; cry! w

is curious duality of love and lust, or better, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, and then seeking charicles, appears first as an old hag, soon to change again into her own brilliant form, thus symbolizing the joy she brought him from out the hideousness of his fate; for during the day he should assume the form of the divinest of divine maidens, and only at the passionate hour of noon, crawl away before the full glory of the sun a wriggling serpent. she bids him seek zeus, and leaves the rest to him. gto the lascivious shade of ida fs deep recesses h he wends his way: so fair, her image in the brook might make a passionless old god his hunger slake by pl

THE TAROT OF C C ZAIN

ruelty. the snake emerging from his body, instead of from his brow, indicates the use of the creative energy, not for enlightenment, but for physical gratification. it also represents medium-ship, rather than conscious control; for the chief center of power in disintegrative mediumship is the solar plexus. the two men with goat heads chained by the neck at the monster's feet represent the certain fate that awaits all who use magical powers to attain selfish or purely material ends. sooner or later they become slaves of the very forces they have used, and are finally completely destroyed in body and mind; and even after passing to the next life, are chained by their evil deeds in the underworld. all such evil entities, of this plane and the next, survive by preying on the ignorance and cred

ody and mind; and even after passing to the next life, are chained by their evil deeds in the underworld. all such evil entities, of this plane and the next, survive by preying on the ignorance and credulity of others, as shown by the sign of sorcery they make with their hands. they are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishness. the lightning--arcanum xvi. in divination, arcanum xvi may be read as accident or catastrophe. arcanum xvi is figured by a pyramid decapitated by a thunderbolt. a crowned and uncrowned man are precipitated from a platform built of seven stages, falling down with the rest of the debris. a pyramid is the m

ister in physical ways to those in need. the staff of experience with good and evil is black, indicating that prudence is subservient to the demands of the senses; or that the demands for uplifting and protecting others is so great that, though enlightened, he ignores all danger. the fallen obelisk symbolizes the final overthrow of all temporal work and power. the crocodile indicates the ultimate fate of all who are blind to spiritual things, and also the persecution of those who work to spread the true facts of spirituality. this blind man is the atheist, or materialist, and the man who is so absorbed in material aims that he neglects all thought of spiritual things. it is likewise the man who is a slave to his desires. and the ensemble thus symbolizes the inevitable suffering which follo

THE ABYSS AND TABAET

rpions, worms, flies and other such creatures were considered of ahriman 'the twelve signs of the zodiac. are the twelve commanders on the side of ohrmazd, and the seven planets are said to be the seven commanders on the side of ahriman. and the seven planets oppress all creation and deliver it over to death and all manner of evil: for the twelve signs of the zodiac and the seven planets rule the fate of the world and direct it- the dawn and twilight of zoroastrianism ohrmazd and ahriman both had elements of their being in the creation and government of the physical and material universe, thus the angels and daevas (demons) were not only emanations from their source, they could be considered to act according to the attributes of their nature, spirit based daevas were unseen yet had very po

TURNER ROBERT ARBETEL OF MAGICK

s of the more sublime parts of the minde. god revealed himself to moses in the bush. the three wise men who came to seek christ at jerusalem, the angel of the lord was their leader. the angels of the lord directed daniel. therefore there is nothing whereof any one may glory; for it is not unto him that willeth, nor unto him that runneth; but to whom god will have mercy, or of some other spiritual fate. from 31 hence springeth all magick, and thither again it will revolve, whether it be good or evil. in this manner tages the first teacher of the magick of the romanes, gushed out of the earth. diana of the ephesians shewed her worship, as if it had been sent from heaven. so also apollo. and all the religion of the heathens is taken from the same spirits; neither are the opinions of the saddu

TYSON DONALD NEW MILLENNIUM MAGIC

r sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- casts and rebel

han when, and if, they should turn the other cheek. the western world suffers the incongruity of warrior popes and saintly caesars because neither knows in his heart which pose he should adopt at a given moment. jesus shared this uncertainty. at times he lashed out at his tormentors, as when he drove the moneylenders from the temple. at times he doubted his passive role, as when he questioned his fate on the cross. cultures that keep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more rational, if it expresses a balanced trinity of principles, than a monothei

f reason. such a view was forgivable before the 18th century, when no one was really sure what stars and planets were made of, or how they had formed, or what physical influences they might exert on other bodies. with the advent of modern physics and astronomy there is no longer any rational way to postulate that some occult power flowing from the stars and plan- ets influences or predisposes the fate of human beings. the gravitational, electro- magnetic, and spectral forces acting upon earth from the other planets in the solar system are minute. even when these are of a more significant strength, as in the cases of the sun and moon, there is no reason to suppose that these physical forces act to regulate and determine human choices, circumstances, or genetics, any more than it would be sa

they shut their eyes as quickly as they are able. to tip the scales of probability is the awesome power of magic: to dip a hand into the bottomless sea of the unmanifest and draw through the mirror surface something rich and strange. black magicians use this power to harm others and to increase their personal wealth and power. what they fail to realize, or choose to ignore, is that the balance of fate eventually rights itself. if it did not, chaos would rule and the will of the all would be overthrown. the evil these black magicians work always returns on their heads, but they may be so blinded and perverted by their material lives that they fail to recognize the evil for what it is and open their arms to their own destroyer. drugs have been the executioner of many of fate's harsh sentence

that the end will be realized outside the boundaries of physical law. the individual will not sim- ply pop out of the air or be levitated into the presence of the magus. such wonders are not impossible (just ask a nuclear physicist, but they are extremely improbable. magic, like water flowing downhill, always takes the course of least resistance: or to state it another way, it tips the scales of fate as little as it must. the magus may encounter the person with whom a meeting has been sought in the street seemingly by complete coincidence, or happen to read of the person's whereabouts in the paper and be forced to take the initiative and travel to the place where the other is staying. more often than not, magic in action looks very much like luck. it is a form of luck that has been willfu

outs in the paper and be forced to take the initiative and travel to the place where the other is staying. more often than not, magic in action looks very much like luck. it is a form of luck that has been willfully induced for a specific desired purpose. it is seldom spectacular because it seldom needs to be. almost any goal or desire can be naturally realized with only a few tugs at the hand of fate. all persons either gain or lose their heart's desire by the narrowest of margins. this is what would-be sorcerers cannot, or will nqt, understand. they want crumbling mountains and slavering demons. only the greatest of adepts (if there are any of such power living in modern times) can do such tricks, and magi of such high attainment have better matters with which to occupy their minds. rare

TYSON DONALD SOUL FLIGHT

ther information across great distances. the shaman of a tribe enjoys a special relationship with spirits who are linked to his family line, or the line of his clan. one or several of these spirits single him out at an early age for the shamanic profession, and then visit with him to communicate his future path in life. the shaman sees these spirits in dreams or visions. after he has accepted his fate, the spirits become his teachers and instruct him in the ways of shamanism. frequently the shaman marries one of the spirits. he has other lesser familiar spirits who act as his assistants. although i use the male gender for convenience, there have been many female shamans in different cultures. it is not exclusively a male profession. female shamans also engage in soul flight, and sometimes

both have been proven effective over centuries yet both carry serious risks that the modern soul flyer does not need to take. in the first class, abuse applied to the body can easily result in permanent injuries that will disfigure or hinder those who experiment with pain techniques for the rest of their lives. the danger of the third class, drugs of various kinds, is so amply illustrated by the fate of addicts that little more need be written. even the very mild natural drugs used in traditional shamanic cultures can be abused, and this is doubly true of the enhanced and concentrated drugs produced by modern chemistry. for example, the tobacco plant that is transformed into cigarettes has a much higher concentration of nicotine than any tobacco plant used by the shamans of pre-columbian

t, that is how the process has been interpreted by those who have witnessed it. the shadow represents, in a symbolic way, the soul. by rolling it up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly waste away, a fate that sometimes befalls those who displease the fairies. 44 soul flight quarters of the year abductions are more common on the solstices and equinoxes that fall on the quarters of the year. these are the days when the fairies leave their land and move abroad on the roads used by mankind. it is very unlucky to travel at these times. they remove to other lodgings at the beginning of each quarter

ark reflection is the student of a black magician, also taught to negotiate the planes by his master. some souls of a debased nature are so transformed in the astral levels that they are scarcely recognizable as having once been human. among these are souls of an extremely lustful and base disposition, who after death inhabit the seventh level and become incubi and succubi. there is an even worse fate than this, according to theosophists. souls in whom all traces of decency and humanity have been deliberately suppressed and erased, so that during life they cannot be said to be human at all, are too material and corrupt in their natures to be able to remain in even the lowest level of the astral planes "the lost entity would very soon after death find himself unable to stay in the astral wo

nd corrupt in their natures to be able to remain in even the lowest level of the astral planes "the lost entity would very soon after death find himself unable to stay in the astral world, and would be irresistibly drawn in full consciousness into 'his own place' the mysterious eighth sphere, there slowly to disintegrate after experiences best left unde cribed" as a desperate attempt to avoid the fate of the eighth sphere, a few of these damned souls preserve the life of their bodies in a cataleptic trance, by feeding their bodies blood drawn while in semi-materialized astral form out of the veins of the living. these are the true, corporeal vampires, the existence of which theosophy acknowledges. they can most easily be destroyed by burning their bodies. another astral inhabitant scarcely

l, or the witch's imps, carry the witch through the air. aliens rape abducted women; the devil or his demons rape witches. sometimes the sex is consensual between women and aliens; sometimes sex is consensual between witches and demons. reality of ufo events jacques vallke expressed the difficulty in clearly making a determination whether or not ufo events are "real" in a physical sense in a 1978 fate magazine interview he did with jerome clark: clark: can we infer from the existence of physical evidence, then, that there is a physical cause? vallie: if the ufo phenomenon had no physical cause at all, there would be no way for us to perceive it because human beings are physical entities. so it has to make an impression on our senses somehow. for that to take place, it has to be physical at

TYSON DONALD THE POWER OF THE WORD

5:30 "therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the lordof hosts, and despised the word of the holy one of israel (isa. 5:24. weaving, and the related activity of spinning, frequently occur in literature as metaphors for the passage of time. the fate clotho spins the threads of life, which are cut by her dreadful sister atropos. penelope, wife of odysseus, spent three years weaving a shroud for her father-in-law as a pretext to avoid marriage, by day weaving the shroud and by night unraveling what she had woven. job complains that his days are "swifter than a weaver's shuttle, and are spent without hope (job 7:6. however, in this case, th

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

elves would not always have the same goals- but discord would be tempered with respect. 3. in an heroic society evil would not be perpetuated. repeat offenders of the laws the current society holds so dear (rapists, murderers, child abusers, drug dealers) would be put to death. repeat offenders who force their culture and religion upon others (q.v. aleister crowley liber oz) would suffer the same fate. 4. in an heroic society aid would flow freely to those attempting great quests. the government wouldn't sponsor the arts, and pbs wouldn't have those endless telethons. 5. in an heroic society excellence would be recognised as the goal. athletic or intellectual or spiritual excellence would be the goal. this does not mean the weak are to be despised- when the 'business as usual' society has

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

at of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, which answers to the greek name athenais. xvi. isis nursed the child by giving it her finger to suck instead of the breast. she likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. this she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. the goddess then made herself known, and asked that the pillar which supported the roof might be given to her. having taken the pillar down, she cut it open

WICCA WITCHCRAFT TODAY

as are all who enter the realms of death, the mighty one (1) such was her beauty that death himself knelt and kissed her feet, saying 'blessed be thy feet that have brought thee in these ways. abide with me, but let me place my cold hand on thy heart' and she replied 'i love thee not. why doest thou cause all things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time, i give them rest and peace and strength so that they may return. but you, you are lovely. return not; abide with me' but she answered 'i love thee not' then said death 'as you receive not my hand on your heart, you must receive death's scourge 'it is fate, better so' she said, and she knelt. de

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ky welsh and irish poetry the waterfall sadness in spring rain outside winter and warfare mountain snow bright trees spoils of annwn cad goddeau leadership sunshine through my window suggested further reading thirteen fold mysteries nichol s 13 williams 13 graves 13 another 13 the voyage of bran proverbs of the modern gaels advice attitudes behavior company contentment death education& experience fate fighting foolishness god& heaven greed hope humor 225 hypocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of

e wisdom of silence grateful to allah safety happiness is not where you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice, and law death and fate earth and ecology education and learning fear and freedom fools and humor leadership practical simplicity prayer priests religion silence travel truth wisdom 227 the green book volume one the original 1966 introduction those who join the reformed druids are, in one sense or another, religious rebels. they are usually fed up with the hypocrisies and inadequacies of the institutionalized church

st a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immortal souls, that earthly bodies leave to dust the perishable parts return, but at the grave eternal spirits spurn. and if in virtue s path they trod below, in heav nly mansions tis their fate to glow; but if by vice enslav d, their doom s to roam without a heav nly, or an earthly home. on your young offspring spend your utmost care, and of the early seeds of vice beware; this noble talk you can t commence too soon, expand their virtues, and their follies prune. their youthful minds, like melted wax impress, and heav n s fair image in their souls express (on politics) children must

impress, and heav n s fair image in their souls express (on politics) children must from their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wretch shall roam, secluded from society and home: devoid of trust in the most trifling cause, and unprotected by the injured laws

pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wretch shall roam, secluded from society and home: devoid of trust in the most trifling cause, and unprotected by the injured laws. when danger calls, and delegates should meet, let not the senate wait for tardy feet; for in the crisis of our country s fate, he merits death who gives advice too late (on various things) those who lend money to the wretch decay d, in the next life will be again repay d. if by one newly dead you want to send, 229 a note to any long departed friend: compose your letter in a solemn stile, and slowly cast it on the funeral pile; then know the sentiments therein express d, will be deliver d to the hand address d. each

want to send, 229 a note to any long departed friend: compose your letter in a solemn stile, and slowly cast it on the funeral pile; then know the sentiments therein express d, will be deliver d to the hand address d. each member of a family we deem, in his own habitation, lord supreme; o er life and property his power extends, if the state ratifies what he intends. prisoners of war are doomed by fate to die, then sacrifice them to some diety; upon the altars let them soon expire, or closed in wicker feed the sacred fire. be arts instill d be useful science shewn, and wisdom taught in sacred groves alone; there, and there only, shall the mind improve in needful knowledge and in social love; but let no lesson be in writing giv n, trust all to memory that great gift of heav n. when strong di

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e planets, stars, zodiacal signs and other astronomical terms, a form of divination became practiced, by which the professors attempted to foretell the future, life and death, good and evil fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so-called horoscopes- schemes of the arrangement of the planets at the moment of birth, from which all the important phases of the life can be inferred by some few pernumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sons. the kabalah became a means of handing down from one generation to another hidden t

er than three; this means youth is better than old age with its staff of support. there were two women notorious for their pride, and their names were contemptible. deborah meant wasp and hulda weasel. many persons nowadays believe that numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott birth names somehow affect their owners, as names given are prophetic of the nature and fate of the person. speech may be worth one selah (a jewish coin, but silence is worth two. a certain man had two wives, one young and one old. when he was forty and inclined to become gray, the young one pulled out all the gray hairs and the old wife pulled out all his black hairs, so he became bald. which things point a moral as well as adorn a tale. given two dry firebrands of wood and one of g

appeased, he is a wicked man. there are 4 sorts of pupils in occult science; he who learns and then will not teach; he who wants to teach and does not learn; he who learns and then teaches; and lastly, he who listens and won t learn and can t teach. four things deter a man from sin; the thought of whence he comes, the fear of where he may go, the conception of who his judge will be, and what his fate may be at the judgement. four persons should offer up thank offerings; he who returns safe from a sea voyage, he who has safely crossed a desert, he who has recovered from an illness, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and he who is released from prison. these are referred to in psalm cvii. four men have died from original sin, the work of the serpent

luna in an occult manner. the lyre has 7 strings, corresponding to the seven planets. there are 7 vowels in english and some other tongues. theon of smyrna also notices that an average length of an adult s intestine is 28 feet, four times seven, and 28 also is a perfect number. the number 7 is also associated with voice and sound, with clio the muse; with osiris the egyptian deity; with nemesis, fate--adrastia, not to be escaped from; and with mars. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott as to the sacredness of the number 7, note among the hebrews, oaths were confirmed by seven witnesses; or by seven victims offered in sacrifice; as see the covenant between abraham and abimelech with seven lambs, genesis, chapter xxi. vv. 28, 21-28. the hebrew word seve

ame result. all nations reckon by the decimal scale of notation, to which they were no doubt led from the convenience of counting the ten digits of the hands. 94. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is also spoken of as kleidoukos, that is, having custody of others, the magazine of the other numbers, because other numbers are branches from it. also called fate, which comprises all sorts of events. age, power; atlas, because it supports the 10 spheres of heaven; phanes; memory; urania; and the first square, because it consists of the first four numbers. two old conceits were that the tenth wave of the sea is always larger than others; and that birds laid the 10th egg of a larger size than the others. the word ten was used by the hebrews, instead of

ere 13 snake gods numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott (see steven s yucatan, and gama s ancient mexicans. 13 is the number of the hebrew word ahbh, ahebah, love, and of achad, achd, unity. old authors state that 13 is a number used to procure agreement among married people. hebrew ancient lore did not reckon the number 13 as unlucky; this idea arose from the fate of judas after the last supper of jesus, yet not for some centuries, but since the notion was started it has been prevalent among all christians. the 13 cards of each suit of a pack of cards are sometimes applied to the 13 lunar months for purposes of divination. the gnostic gems are often inscribed with a 13-lettered name for god, ablana th analba. rabbi eliezer on account of a serious droug

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ans moreover allotted three distinct vehicles: that of the divine soul was immortal, that: of the rational soul by approximation became so; while to the irrational soul was allotted what was called "the image" that is, the astral form of the physical body. physical life thus integrates three special modes of activity, which upon the dissolution of the body are respectively involved in the web of fate consequent upon incarnate energies in three different destinies. the oracles urge men to devote themselves to things divine, and not to give way to the promptings of the irrational soul, for, to such as fail herein, it is significantly said "thy vessel the beasts of the earth shall inhabit" the chald ans assigned the place of the image, the vehicle of the irrational soul, to the lunar sphere;

pace of time, which being performed it is presently compelled to pass back again through all things and unfold a similar web of generation in the world, according to zoroaster, who thinks that as often as the same causes return, the same effects will in like manner return" this is of course the explanation of the proverb that "history repeats itself" and is very far from the superstitious view of fate. here each one receives his deserts according to merit or demerit, and these are the bonds of life; but the oracles say "enlarge not thy destiny" and they urge men to "explore the river of the soul, so that although you have become a servant to body, you may again rise to the order from which you descended, joining works to sacred reason" to this end we are commended to learn the intelligible

the intelligible with the extended flame of an extended intellect" to zoroaster also was attributed the utterance "who knows himself knows all things in himself" while it is elsewhere suggested that "the paternal mind has sowed symbols in the soul" but such priceless knowledge was possible only to the theurgists who, we are told "fall not so as to be ranked with the herd that are in subjection to fate" the divine light cannot radiate in an imperfect microcosm, even as the clouds obscure the sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the missio

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

fe and sheltering, words juxtaposed by way of opposition,214 convey coming-together in pulling-apart, drawing a boundary in the giving/withholding of the fourfold (geviert, the rebuff of strife that enframes the sheltering of embrace.215 the originary swerve on the path, the essential sway of truth, is described in words that conjure images of enrapture (entr cken) and enchantment (ber ckung, the fate/decree of there to which dasein must submit. in the inceptual opening-closure, ever about to transpire, time-space is experienced as the site for the moment (augenblicksst tte, a locution that is not meant to convey the dependence of time on space, but rather the conjunction of temporality and spatiality in their separateness. to be/hold the site of the moment marks the uniqueness of da-sein

focused on the primacy of space, rather than time, in the shaping of human perception and memory.313 gaston bachelard, for instance, has written: to localize a memory in time is merely a matter for the biographer and only corresponds to a sort of external history, for external use, to be communicated to others. but hermeneutics, which is more profound than biography, must determine the centers of fate by ridding history of its conjunctive temporal tissue. for a knowledge of intimacy, localization in the spaces of our intimacy is more urgent than determination of dates. 314 casey has more recently a rmed blanchot s privileging of space in his phenomenological study on remembering, although he is careful to distinguish between place and space. the modern obsession with time can only be overc

ty of grace that overflows every computable measure of justice, every demarcated boundary of law. one who is conjoined to this spot is able to renew new miracles and wonders [lehaddesh otot u-moftim haddashim] as if in that very hour [sha ah] the world were created. by considering this formulation of david ben yehudah one may discern the secret of creation that is enshrined within the confines of fate. how, then, does one renew that which is new? prima facie, this charge seems to be contradictory: if something is to be renewed, it cannot be new, and if new, it cannot be renewed. yet the language of renewing what is new expresses well the paradoxical (non)identification of change and permanence, novelty and repetition, characteristic of time. the one conjoined to the infinite through prayer

ically located in the attribute that assumes the function and role of the divine phallus.238 to elucidate the point, i focus on a zoharic homily that deals with the mysterious demise of the two sons of aaron when they drew near before the lord (lev 16:1. following a long exegetical trajectory, the zoharic authors 98 chapter two seek to comprehend why aaron s sons, nadab and abihu, suffered such a fate. to uncover the notion of time expressed in the homily one must attend more carefully to the biblical verse interpreted by the anonymous kabbalist, and the lord said to moses, speak to aaron your brother and do not come at any moment to the shrine, we-al yavo be-khol et el ha-qodesh (lev 16:2. from this prohibition one may assume, though it is not stated explicitly, that the entry of nadab an

nces no between for all that it naturally, really naturally, lives within it. rather it experiences the inversion of the between. thus it denies the omnipotence of the between and disavows time, the very time which is experienced on the eternal way.3 in this passage, rosenzweig articulates his celebrated theological notion of the metahistorical destiny of judaism set in contrast to the historical fate of christianity, eternal life s surmounting of the eternal way.4 for the one who lives beyond history, the beginning is the end, the end the beginning. the surpassing of time is experienced in the fullness of time, the spontaneous recurrence of what has never been only that which has never been can recur in the instant that has no before or after.5 linear time is eternalized in the circular r

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

resent in both expositions sheds light on subjects of importance. in my own case, i hope that some of the historical gleanings concerning felkin and the new zealand order will assist g.d. historians, in that it fits neatly with howe's section on the stella matutina. while i feel i have tidied up some of the facts on the new zealand order, there is still much more research to do on the history and fate of the other temples of the golden dawn, alpha et omega and stella matutina. p.j. zalewski new zealand 1986 chapter one felkin and the new zealand order for most occult historians, the golden dawn ceases to exist in 1900 and the grade of 5=6 was the highest one attained among the adepti: the exceptions being mathers, woodman, and wescott who were 7=4; and moira mathers who reached the rank of

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e earth, and matd prithvi terra mater, from whom comes fruit and increase (conf. wei. pridd terra, bopp's gloss. 223; and the word, though next of kin to prithus trxarin: latus, the earth being named the broad and wide, seems nevertheless connected with fria, frigg and fridu. frigg the daughter of fiorgynn (p. 172, as consort of the highest god^ takes rank above all other goddesses: she knows the fates of men (sa^m. 63^ sn. 23. 64, is consulted by osinn (sasm. 3p, administers oaths, handmaids fulfil her best, she presides over 1 some of the as. genealogies have' wuden et frcdlaf ejus uxor' so that frigg= frealaf (oiig. froleip) which fits in with that fridlcfsborg in the danish song, p. 300; others make freahif woden's father. but in lien of him we have also i'virvulaf and i'^j-ifvuwulf, a

deos, totum]^ue per orbem propositis inimica tuis elementa videbis^ it throws some light on the meaning of -run, that in as. also hirgrana or burgrunan stands for parcae and fiu'iae (lye sub v, and ul. epinal. 617. alaron. norni. 405 mandrake) out of wliich he is cut. wo now turn to some other names, about which the fountain of tradition flows more freely (see suppl. 3. istorni (fatae. the three fates are the subject of an independent and profound myth in the edda. collectively they are called the nornir, and singly, jjr&r, verffandi, sjculd, stem. 4. sn. 18. the term noni parca^l has not been discovered hitherto in any other dialect^ though undoubtedly it belongs to a genuine teutonic root, and is formed like thorn, corn, horn &c, and would have been in ohg. uorn, pi. norni; but even swe

onf. note to elene p. 161, on a similar use of the mhg. schr'ihen, and klausen in zeitschr. fiir alterth. 1840 p. 226 on the roman notion of the parcae keeping a uwitten record. n. cap. 50. 55 renders parca by hrievara, the recorder. tertuuian, de anima cap. 39, informs us that on the last day of the first week of a child's life they used to pray to the fata scribunda. fleming 479 calls the three fates' des verhangnis schreiberinnen. norni. wyrd. 407 third, skuld, ohg. scult, as. scijld, continued in constant use as an abstract fern, skuld, scult, scyld, in the sense of debitum, delictum^ avhen christianity had banished the heathen notions, one name alone was found sufficient, and soon even that died out, giving])lace to new fangled terms such as schicksal, verhangnis (destiny) and the lik

hand plies tlie spindle; wlien the fay who was doing the building part had linished her task, she called out to her. sisters not to bring any more, and these, though two miles off, lieard the cry and dropped their stones, which buried themselves deep in the ground; when the fays were not spinning, they carried four stones at once. they were goodnatured, and took special care of the children whose fates they foretold. they went in and out of the neiglibours' houses by the chimney, so that one day the most careless one among them burnt lierself, and uttered a loud wail, at which all the fays of the neighbourhood came running up. you never could deceive them: once, when a man put his wife's clothes on and nursed the baby^ the fay walked in and said directly' non, tu n'es point la belle d'hier

in illis quae futura sunt finem suum deus dederit (see suppl. isidore's opinion was quoted on p. 405^ the nornagestssaga bears a striking resemblance to that of meleager, at whose birth three moirai tell his fortune: atropos destines him to live only till the billet then burning on the liearth be burnt out; his mother altliaca plucks it out of the fire^ our modern tales here exchange the norns or fates for death, kinderm. no. 44. another tale, that of the tlirce spinners (no. 14, depicts them as ugly old women, who come to help, but no longer to predict; they desire to be bidden to the marriage and to be called cousins. elsewhere three old women foretell, but do not spin^ a folk-tale (deutsche sagen no. 9) introduces two maidens spinning in a cave of the mountain, and under their table is

ka. we must at least notice the lichoplezi in hanka's glosses 21% who are said to be three, like the sirens and mermaids- the bulgarian samodiva or samovua corresponds to the servian vila. when the wounded pomak cries to his 'sister' samodiva, she comes and cures him. the samodivy carry off children; and mischief wrought by the wise women. 437 elements, by storms &c, is ascribed to them. like the fates, they begift the newborn: three samodivy visit the infant jesus, one sews him a shirt, another knits him a band, and the third trims a cap for him. some stories about them closely resemble those of the swan-maids. stoyan finds three samodivy bathing, removes their clothes, restores those of the two eldest, but takes the youngest (mariyka) home, and marries her. st. john christens her first c

ALEISTER CROWLEY BOOK OF THE LAW

of their flesh to eat! iii,12: sacrifice cattle, little and big: after a child. iii,13: but not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spare not; be upon them! iii,19: that stele they shall call the abomination of desolation; count w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

teriously radiant shape of spinoza! this latter philosopher, in respect at least of his pantheism, represents fairly enough the fundamental thesis of the white tradition. almost the first observation that we have to make is that this white tradition is hardly discoverable outside europe. it appears first of all in the legend of dionysus (in this connection read carefully browning's apollo and the fates) the egyptian tradition of osiris is not dissimilar. the central idea of the white school is that, admitted that "everything is sorrow" for the profane, the initiate has the means of transforming it to "everything is joy. there is no question of any ostrich-ignoring of fact, as in christian science. there is not even any more or less sophisticated argument about the point of view altering th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

efrains from clear expression, so that the event, as it occurs, may justify his word. this progressive illumination of that word has served to keep it alive as no single revelation could have done. every time that i have dulled to liber legis something has happened to rekindle it in my heart "know 'not' this meaning 'all; another cipher for la= al. al iii,17 "fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms" the old comment 17. the infinite unity is our refuge, since if our consciousness by in that unity, we shall care nothing for the friction of its component parts

BLAVATSKY H P ANTHROPOGENESIS

the mystery of the creative fire. for this sacrilegious attempt he is struck down by kronos* and delivered unto zeus, the father and creator of a mankind which he would wish to have blind intellectually, and animallike; a personal deity, which will not see man "like one of us" hence prometheus "the fire and light-giver" is chained on mount caucasus and condemned to suffer torture. but the triform fates (karma, whose decrees, as the titan says, even zeus "e'en he the fore-ordained cannot escape- ordain that those sufferings will last only to that day when a son of zeus "ay, a son bearing stronger than his sire (787 "one of thine (io's) own descendants it must be"(791- is born. this "son" will deliver prometheus (the suffering humanity) from his own fatal gift. his name is "he who has to com

BLAVATSKY H P COSMOGENESIS

ence it was they who regulated, as planetary spirits or "angels (messengers, the mysteries of the art of agriculture* who dread karma-nemesis would be better[[vol. 1, page] 643 karma-nemesis- as the chorus tells prometheus. and as unwise they, who believe that the goddess may be propitiated by whatever sacrifices and prayers, or have her wheel diverted from the path it has once taken "the triform fates and ever mindful furies" are her attributes only on earth, and begotten by ourselves. there is no return from the paths she cycles over; yet those paths are of our own making, for it is we, collectively or individually, who prepare them. karma-nemesis is the synonym of providence, minus design, goodness, and every other finite attribute and qualification, so unphilosophically attributed to t

erto remained to them a riddle, from creating additional causes in a world already so full of woe and evil. knowledge of karma gives the conviction that if. virtue in distress, and vice in triumph make atheists of mankind* it is only because that mankind has ever shut its eyes to the great truth that man is himself his own saviour as his own destroyer. that he need not accuse heaven and the gods, fates and providence, of the apparent injustice that reigns in the midst of humanity. but let him rather remember and repeat this bit of grecian wisdom, which warns man to forbear accusing that which "just, though mysterious, leads us on unerring through ways unmark'd from guilt to punishment- which are now the ways and the high road on which move onward the great european nations. the western ary

COLLIER IRENE CHINESE MYTHOLOGY

or s palace, and make a map. that way the pilgrims would have a tool to help them find their way from china to india. q: what evil characters did kuan yin encounter along her route, and what did they all decide to do? a: kuan yin met a hideous sandy-haired monster, a horrible-smelling pig, and a disturbed dragon. they all 116 decided to help the pilgrims, if kuan yin would help them reverse their fates. q: whom did kuan yin meet on the very last mountain range? a: she found monkey encased in his stone box. q: how would a successful pilgrimage help the spread of buddhism? a: people would see how powerful the new religion was if its pilgrims were able to survive their dangerous trip. q: who volunteered to fetch the scriptures? a: a humble monk named san zang stepped forward for the dangerous

COSIMANO CHARLES ELEMENTARY PSIONICS

nture comics #308, may 1963 and when i bought it i was so much more interested in the legion of super heroes story and artwork (which seems to always had more of an appeal to me than the stories) that i virtually ignored the superboy story at the front of the book. stupid me! you see the superboy story has everyone's favorite juvenile delinquent, the young and prematurely bald (oh most hideous of fates) lex luthor running the reform school radio station, or at least that's what everyone in smallville thinks because it was pretty easy to fool the people of smallville. they never could imagine what clark kent would look like without his glasses. anyway, what luthor was really doing was operating a mind control instrument that put the stuff from his mind through a radio transmitter and then i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, earth lord, and as aa was a lunar deity; he also had solar attributes. in the legend of etana and the eagle, his heaven is stated to be in the sky. anu and enlil as deities of thunder, rain, and fertility are closely linked to ea, as dagan, of the flooding and fertilizing euphrates. each of these deities was accompanied by demonic groups. the spirits of disease were the beloved sons of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twi

of these are still extant. in egypt, however, divination was usually effected by astrological methods. in ancient china the principal method of divination was by means of the oracles, but such forms as the examination of the marks on the shell of a tortoise, are also found; they are similar to the examination of the back of a peccary by the maya of central america. chinese monarchs consulted the fates in this manner in 1146 b.c.e. and found them unfavorable, but as in egypt, most soothsaying was accomplished by means of astrology. omens, however, were by no means ignored, and were given great prominence, as many tales in the ancient books testify. in ancient rome a distinct caste or college of priests called augurs was set apart to interpret the signs of approval or disapproval sent by th

mmonly hovered. others contend further that the devil paid periodic visits to the captain on board his ship and frequently the two were seen playing dice on deck, the stakes being von falkenberg s soul. the tale soon found its way from folklore into actual literature; among the greatest of writers utilizing it was heinrich heine. in his rendering the sailor has a chance of salvation; that is, the fates allow him to walk on land again once every seven years. if during his brief period of respite he contrives to win the affection of a pure maiden, liberation from perennial sea-wandering will be granted him as reward. heine s form of the story appealed greatly to the composer richard wagner, who always regarded women devoutly as a regenerating force, and the great composer based his opera der

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

st of denmark and the fiords of norway, many a phantom vessel was supposed to hover as well. it was on the north sea that the most famous of all supernatural ships was said to sail, the ship known as the flying dutchman. the story goes that a sailor who had loved a woman but wronged her, left her to languish, and put forth on the high seas, where he committed many flagrant acts of piracy. but the fates condemned him to sail wearily and everlastingly from shore to shore. he was to endure this punishment until he could win the staunch affection of a virtuous woman and prove faithful to her. the guilty man longed to walk solid ground once more, but whenever he dared to put in to port to try to win the woman who might be able to save him, the devil drove him on board ship again, and his interm

e a dominant voice in the german-speaking astrological community. he is a popular lecturer, has written a number of books, and edits a periodical, astrologie heute. he has helped organize four world astrological congresses and has served as president of the swiss astrological association. he has also become known as a master of mundane astrology, the astrology that deals with the larger political fates of people and nations. his office is in wettswil, near zurich. sources: weiss, claude j. astrologie: eine wissenschaft von raum und zeit. wettswil, switzerland: the author, 1967. horoskopanalyse. 2 vols. wettswil, switzerland: edition astrodata, 1992, and verena bachmann. pluto: das eritische und damonische. wettswil, switzerland: edition astrodata, 1991. wel initialism for welt-eis-lehre (c

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

y and physically prepared would survive. the extraterrestrials did not plan any massive rescue operation, since you are of no use to us in the outer reaches. but they would help those human beings who heeded their words to make their planet improved and livable after the changes. ishkomar said his people were not concerned solely with earth. they were galactic travelers and were involved with the fates of many worlds throughout the cosmos. charles told brad steiger that he had no idea why he had been chosen, unless it was because of a sighting of what he took to be a ufo in michigan in 1956. while observing the object, he beamed a mental message to its presumed occupants and told them, i would like to be your friend. after the ishkomar messages started coming a decade later, charles and hi

FAUST

vampire bats they peep and twitter. a phorkyad give me the eye, my sisters, to espy who to our temple dares to come so nigh. mephistopheles most honoured! i approach you, with your leave, that i your threefold blessing may receive. i come, though as a stranger, be it stated, yet, if i err not, distantly related. gods ancient and revered i ve seen ere now, to ops and rhea made my deepest bow. the fates, your sisters too, whom chaos bore, i saw them yesterday- or else the day before. but others like yourselves i ve never sighted, and i stand mute, amazed, delighted! the phorkyads intelligent this spirit seems to be. mephistopheles that no bard sings your praise amazes me. and say! how came it, how could it have been? your likeness, worthy ones, i ve never seen! on you the chisel should try

deem it great and swell their breast. what end comes to these haughty men? their forms of gods, so great and true, long since an earthquake overthrew, and they were melted down again. all life on earth, whatever it be, is never aught but drudgery; in water life has far more gain. i ll bear you to the endless main, i, proteus-dolphin. he transforms himself. now it s done! there where the happiest fates are leading i ll take you on back and speeding i ll wed you to the ocean. on! thales yield to the worthy aspiration and at its source begin creation, ready for life s effective plan! there you will move by norms unchanging; through forms a thousand, myriad, ranging, you will, in time, become a man. homunculus mounts upon proteus-dolphin. proteus come, spirit, seek the realm of ocean; at once

GILBERT THE MAGICAL MASON

eated him, as had been foretold.thesudden death of murad the second about 1451, who was a sultan of turkey, and in good health, was prophesied by the astrologic divination of a dervish, he died three days after. the glories of the reign of mohammed the second was foretold by the astrologers; he ruled from 1452 to 1480; he it was who took constantinople. an astrologer foretold with correctness the fates ofse1imthe first, 1520, and of his son suleyman who was born in 900th year of the hegira. in the reign of selim the second, 1572, there appeared a comet, regarding which the astrologers prophesied great floods,whichsubsequently occurred, causing immense damage to three cities. mohammed the third received a prophecy from a dervish that he would die in fifty-six days, and it so happened in 160

re referred to. jupiter, as zeus, either as pagan god, or as a planet, is referred to in acts xiv. 12; and in 2 maccabee vi. 2, we read that antiochus senttothe jews a message that the holy temple was to be dedicated to jupiter olympus.176themagical masonin judges v. 20 we read:'thestars in their courses fought against sisera; which seems to imply an astrologic ideal of stellar influence over the fates of men. lucifer, the morning star or planet which paled before the rising sun, and in hebrew called hilal, was the greek eosophoros. this name was not applied to satan until jerome so used it; milton adopted it.themoon was called irak and levanah, or labanah, and was considered the ruler of night.thesun was named shemesh, and chamah, and cheres; and was called the ruler of day.thehebrew word

es to us from the greekaggeloswhich means a messenger.thefollowersofplato, and especiallytheneo platonists, believed that in dreams the earnest student of transcendental philosphy was taught by divine powers a knowledge of things relating to the higher life, to cosmic forces and world history. in greek myths, we findthatdreams were called sons ofnox-night,the mother of nemesis and of theparce,the fates.thedreams had an abode with two gates, oneoflvoryand one ofhorn;through one passed noble, and through the other false visions.*theold greek physicians and priests taught that sleep in the temples would often be fertile in dreams which would show the*see theodyssey,24,12; 19,560; andovid,metamorphoses11, 592190themagical masonway to the cure of diseases; an how to avoid dangers in after life

t hand a horn for drinking or a cornucopia; initiates stand around, a radiated cup hangs upon a pole, and several animals are also drawn in the upper part of the scene.resemblances of freemasonry to mithra 251thetauroctonic sculpture at osterburken is considered the best example extant. in some sculptures these scenes are supplemented by zodiacal figures, by kronos or time, by atlas, oceanus, the fates and zeus with his thunderbolt. at one period the goddess anaitis (astarte, aphrodite) was associated with mithras in sculptures.theancient persian work namedbundahish,which gives a theory of cosmogony after the zoroastrian ideals throws some light upon these mythical scenes. it narrates that the first creation of ormuzd was of goshurun, the heavenly bull, that this bull was killed by the evi

GOLDEN CHAIN AND THE LONELY ROAD

tes the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed vision that reveals itself to the mind of the seeker incepts and passes the power for the lineage which we may call 'the unique transmission. whether within the conclaves of a formal ritual catena of initiate

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

mors and crowley s experimentation with drugs and various forms of sexuality as methods for consciousness expansion, when such methods were decidedly out of favor (those who lived through the experimentation of the 1960s would actually find his activities relatively tame) but crowley developed his reputation in the late victorian and edwardian eras (oscar wilde and d. h. lawrence suffered similar fates) that crowley was a master occultist, though, is certainly true. central to our premise is a single occult event in which crowley, then on an extended honeymoon with his wife rose in cairo, acted as scribe in the transcription of what purports to be a holy book for the new aeon, known as liber al vel legis, or the book of the law. liber al in some ways follows the same pattern as newborough

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

t you. according to one folk-tale, it is three terrible xuomen that traverse the towns in company, one carrying a large paper, another a pair of scissors, the third a broom. together they walk into the house where they mean to find victims: the first enters their names on her list, the next wounds them with her scissors, the last sweeps them away (fauriel's disc. prel. ixxxiii. here are the three fates (p. 410) or furies and eumenids converted into death-goddesses. there is a beautiful breton lay in villemarque 1, 46 51, called bosen eluant, the elliant plague. a miller, so goes the tale, saw a woman robed in ivhite sitting, staff in hand, at the ford of the river, wishing to be carried over. he took her on his plague. 1185 horse, and set lier down on the other side. then she said' young m

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

, and ace. to callimachus (hymn to diana 66-71, hermes, like our buprecht blackened with soot, struck terror into disobedient daughters even of gods: dxx ore kovpawv rts atreidea /utjre/u /xtjp kvk\(i iras erj eiri iraisl "sitepotrrjv 6 s sw/xaros e/c /jlvxo.toio pfteitjs, girosirj kexpyfjlevos aldrf, tr)v kovprjv /nopfj.ijo aetai 17 5 ff&lt;j) ko\ttovs sprites. genii. 517 and the solemn fates of mortals. they feel themselves drawn to men, and repelled by them. the downfall of heathenism must have wrought great changes in the old-established relationship: the spirits acquired a new and terrible aspect as ministers and messengers of satan.1 some put on a more sava.ge look that savours of the giant, especially the woodsprites. grendeps nature borders on those of giants and gods. not

roke up, and hrossharsgrani and his pupil went to their boat. thorr plays here exactly the part of the ungracious fay (pp. 411-2, he tries to lessen each gift by a noxious ingredient. and it is not for an infant, but a well-grown boy, and in his presence, that the destiny is shaped. according to greek legend, zeus did not always decide directly, but made use of two scales, in which he weighed the fates of men, e.g. of the trojans and achseans, of achilles and hector: kal tore srj ^pva-eia trarrjp etriraive rd\avra v 8 etioei svo /cijpe tavtyxeyeos davdroio, tpwojv ittttosdfjlcov koi^ e\fce se fjbecrcra xa/3&)v ii. 8, 69. 22, 209; conf. 16, t&gt;58. 19, 223. the same of aeneas and turnus, aen. 12, 723: jupiter ipse, duas aequato examine lances sustinet, et fata iinponit diversa duorum

inconsutilis (giscafota sia mit filu kleinen fadumon job unginaten red non kleinero garno, and ace. to the crendellied spun by mary and wrought by helena. whence arose this myth? greg. tru. mirac. 1, 8 has already tunica mtlde. minne. maze. 893 to give her for sisters two unfeminine ideas, fridu and reht (v. 23, 125; the latin caritas, pax, justitia would more fitly have discharged the office of fates, and a german sippa and rehti would have answered to them: notker in cap. 133 manages better, when he translates concordia, fides, pudicitia by gemeinmuoti, triiva, chiuski. i bring these examples to shew how familiar such personifications were even in the 9- 10th cent; they need not have been invented or introduced first by the mhg. poets. minna, even in ohg (p. 59, could signify not only c

HANDBOOK OF EGYPTIAN MYTHOLOGY

it contains, the gods will punish him. setna ignores their warnings, but he is forced to return the book after a series of uncanny experiences. in one of these, setna agrees to the murder of his own children. this turns out to be an illusion, and setna s son sa-osiris grows up to be a great magician. he takes his father on a magical journey through the underworld and shows him the very different fates of the evil and the good after death. when setna and his father (rameses ii) are challenged by a nubian sorcerer to read a sealed letter without opening it, only sa-osiris can perform this feat. the letter tells how hundreds of years before, a magician called sa-paneshe defeated a nubian sorceress and her son who were casting spells on a king of egypt. sa-osiris then reveals that he is the s

HELENA BLAVATSKY NIGHTMARE TALES

receptions occurred every other day- two hours in the forenoon, three hours in the evening. it was eveningwhen inspector delessert called in his assumed character of m. flabry, virtuoso in jewels and a convert tospiritualism. he found the handsome parlours brilliantly lighted, and a charming assemblage gathered ofwell-pleased guests, who did not at all seem to have come to learn their fortunes or fates, while contributingto the income of their host, but rather to be there out of complaisance to his virtues and gifts. mme. de lassa performed upon the piano or conversed from group to group in a way that seemed to bedelightful, while m. de lassa walked about or sat in his insignificant, unconcerned way, saying a word nowand then, but seeming to shun everything that was conspicuous. servants h

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

w york city, 1925, pp.233 ff. chacombe vicarage 2 i december 1889. please e: use me when i cannot answer your kind letters. since ecelvl.ng yours i have been harrassed, just when i was busy with ph l sophy, by perpetual petty interruptions, incidental to my posltio her. i am so much obliged to you for letting me know what is gol?g on. it is well that lucifer is to be supported. it looks as if the fates were propitious. i have seen nothing about the newcastle affair. i am too busy now and shall be for some months. sinnett, of course would take the first opportunity of shewing his spite to the blavatsky lodge' i h ve heard. o.f col. olcott at bradford and neighbourhood lectunng and grvmg great satisfaction there. i a. p. sinnett, editor of the allahabad pioneer and already a spiritualist, me

the physical adeptship of [alchemical] transmutation. i think i have evidence to the contrary, but i should not like to set my opinion against that of a man who, in addition to a natural genius for the occult, has been at it since childhood, has the best books and mss, and knows the whole subject. with all these advantages, he has not succeeded, and is very dejected and the letters 57 thinks the fates are against him. from this you may judge what a difficult task you are entering upon. i do not think you have yet realised the enormous difficulty. we are glad mrs gardner is well again. mrs ayton has had another fortnight's serious illness, but is now recovering. i am up to my head and ears in a pool of mixed parochial saecular and occult work and do not know which way to turn' i will write

ISIS UNVEILED

eonjert on man immortality" manu, xh, tloka 85. and our scientists talk buddha and the moksha brahma as of complete annihilation! it is thus that the following verse is interpreted by some materialists "the man who recognises the supreme soul in his own soul, as well as in that of all creatures, and who is equally just to all [whether man or animal] obtains the happiest of all fates, that to be finally ijuorbed in the bosom of brahmft (manu, xh, sloka 125. the doctrine of the moksha and the nirv&ua. as understood by the school ot max muller, can never bear confronting with numerous texts that can be found, if required, as a final refutation. there are sculp- tures in many pagodas which contradict, point-blank, the imputation. ask a br&hmana to explain moksha, address yo

nd still carries the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of the apotheosis; psyche, the symbol of the immor- tal soul; heaven personified by an old man, the river jordan; and victory figure on a host of christian monuments" as we have elsewhere shown, the primitive christian community was composed of small groups scattered about and organized in secret socie- ties, with passwords, grips and signs. to avoid the relentless perse

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r passions could not be stirred by it. these are storms and convulsions (rendered beautiful) certainly not born of god s original rest. rather they come of the stirring ambitions of lucifer up-rising son of the morning, son of the awakening son of the sun. music and its success depend upon the prosperous progress of the planets which make it, as (in astrology) they pre-arrange, order, and fix the fates of men. it is no inconsistent thing to say that, in the rosicrucian sense, every stone, flower, and tree has its horoscope (we know that there are no two leaves alike, and that they are produced and flourish in the mechanical resources of the mysterious necessities of astrology* every object bearing its history in its lines and marks (sigillated magnetism, as inspired by the great soul of th

KETAB E SIYAH

her cause, that of my brother, satanael, against that which was once my cause, building an empire, fitter than the last, and one that shall never fall, never ceasing strive for greater glory and thus prevailing over the great foe that has ruined all empires unto this date. i speak of sopor and weariness that comes when kings lie down. thus, those who are my brothers now, i give to you a choice of fates: march at my side, my comrades, against the decadence of heaven or cling like crows to this rotten carrion and die by my swift sword, my foes" and the host of my brothers paid heed to the speech of abbadon, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and

her cause, that of my brother, satanael, against that which was once my cause, building an empire, fitter than the last, and one that shall never fall, never ceasing strive for greater glory and thus prevailing over the great foe that has ruined all empires unto this date. i speak of sopor and weariness that comes when kings lie down. thus, those who are my brothers now, i give to you a choice of fates: march at my side, my comrades, against the decadence of heaven or cling like crows to this rotten carrion and die by my swift sword, my foes" and the host of my brothers paid heed to the speech of abbadon, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and

n as my eyes reported it the majestic spirit did teach us that it was not so and that my eyes where wronged by demons seeking to deceive me in my infancy yet unknowing of the true and false, unable to distinguish those glamours that they wove. this then is my dilemma and my undoing. am i to believe that which raphael has told and surrender up my liberty to his dread king thus evading the terrible fates he stores up for those who do transgress against him. if i must indeed pursue this course then i must doubt my own wits whose honesty i am most unhappy to deny for by what other means have i to learn of what passes in the world. yet if i am to trust my senses i must wrong this king who shall surely seek vengeance against me. what then, wise serpent, am i to do" 178 and, though i was even the

ior, i will give you of their flesh to eat! 12. sacrifice cattle, little and big: after a child. 427 13. but not now. 14. ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! 15. ye shall be sad thereof. 16. deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. 18. mercy let be off; damn them who pity! kill and torture; spare not; be upon them! 19. that stele they shall call the abomination of desolation; count well its

LAITMAN M THE PATH OF KABBALAH

ah and interest them in reading books that were written by kabbalists. that is enough to put one in a completely different state regarding the creator, where there is already a different kind of providence on him from above. i have no other answer: books, audio and video files, our internet site (www.kabbalah.info. we do everything to provide people with whatever means they choose to change their fates. in any event, people will come to it in just a few years time as they realize that mascots, charms, and blessings are not the solution to how to change their lives. we must all determine our own fates, and not discharge ourselves from this responsibility. changing our lives cannot be bought for money or any other currency. t h e s p i r i t ua l wo r l d q: what is a spiritual birth? is it

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

going employment in the form of torturing the damned in a kind of underground smelting factory. this contrasts with the view of early christianity in which stern, righteous angels, rather than devils, were so employed. deceased evildoers are also tormented by demons in hindu and buddhist hell worlds, comparable to the torments of western hells. not all cultures differentiate between the afterlife fates of morally good and morally bad individuals. in traditions in which such a distinction is made, the mechanism by which good souls are sent to happy states and evil souls directed to unhappy states can take place in different ways. sometimes this dichotomization occurs automatically, as in south asian traditions in which the net effect of one s accumulated karma propels the departed soul to r

is given to the bishop s ring. see also cathars;wheatley, dennis for further reading: guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wheatley, dennis. the devil rides out. 1935. london: hutchinson& co, 1963. last judgment in religious traditions that distinguish between the afterlife fates of morally good and morally bad individuals, there are different mechanisms by which souls can be sent to happy or unhappy states. in christianity and related religions, the judgment of souls is believed to occur upon the death of the individual, who will be assigned either eternal condemnation or reward (hell or heaven) or, in some christian churches, purgatory. beyond this particular judgm

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

stanza 6 the other speaker, the father of the bride, identifies himself as vingthor, the son of sidgrani; that is, thor, the son of odin. thor will only give up the girl, whose troth was, he says, given while he was away (stanza 4, if the dwarf will tell him everything he wishes to know. what follows is a series of 13 questions. each of them begins with the formula gtell me that, alviss .all the fates of men/ i expect that you know, dwarf. h the questions themselves concern vocabulary: what is something called, by which thor seems to desire a list of synonyms. in his responses alviss provides these synonyms according to the races or groups of beings in the mythology. the groups are not always quite the same, but humans, gods, and giants are constants, and vanir (as opposed to the gods in

. what the text does tell us unequivocally is that some time between the late twelfth and late fourteenth centuries a learned author saw little difference between fylgjur and disir and saw no difficulty depicting them in terms of color symbolism to represent the opposition between the old faith and the new. the destructive and benign nature of the two groups reminds us further of the good and bad fates doled out by valkyries. once again the distinction among these groups of collective female spirits breaks down. another connection with the conversion is the nickname of the poet thorbjorn disarskald (skald of the dis, who is one of two poets who left fragments of poetry directly addressed to thor. place-names suggest a cult of the disir, and written sources tell of a sacrifice to the disir

g in valholl, that they shall have a truce with the einherjar and invites them to drink beer. in gylfaginning snorri uses and expands on these sources, adding, among other things, that the einherjar are gall those men who have fallen in battle since the beginning of the world. h he also sends the einherjar out against the forces of chaos at the last battle but gives no details of their fights and fates. the emphasis in the sources is twofold: the eternal fighting and revival of the einherjar, and their special relationship with odin, which is manifested in part by their feasting endlessly with him and in part by their sharing in his grace. 104 norse mythology many scholars think there may be a basis for the myth in an ancient odin cult, which would have centered on young warriors who enter

and have ever been most eager for men, when ve and vili you allowed, wife of vidrir [odin, to embrace you. frigg does not dispute the charge, but in response she says that if she had a son like baldr on the scene, loki would not get out alive. this gives loki a chance to claim responsibility for the death of baldr (stanzas 27.28. at this point freyja intervenes, warning loki that frigg knows the fates of all people, although she chooses not to disclose them (stanza 29, also quoted by snorri in gylfaginning. it is not easy to make sense of this material. to be called gfjorgyn fs daughter h (snorri has the same information, but the name is otherwise unattested) is hardly an insult. fjorgyn, in the feminine form of the name (a distinction lost in the system used in this book for medieval ice

ayed beneath the earth, casting boulders about (stanza 11, causing the earth to shake (12. then they fought battles, deposed princes, helped a hero, reddened blades (13.15. now they are slaves of frodi and are not pleased with their lot. grinding ever more fiercely, they see fire approach the stronghold (19) and warn frodi that he will not keep the throne of hlei.ra (20. they grind on, seeing the fates of men (21. the son of yrsa and halfdan will avenge frodi (22. their fearsome grinding grows, and in a giant rage, they destroy the mill. the last stanza gives one of them the last word: 152 norse mythology still the mountain giant fs bride spoke words: we have ground, frodi, as we dared; the women have completed the grinding. the poem gives us the sense that the giants threaten humans as we

concepts 243 lives for people; we call them norns. h here snorri is paraphrasing a stanza in voluspa, stanza 18 in the codex regius version of the poem: thence come maidens, much knowing, three of them, out of that lake, which stands under the tree. they call urd one, the second verdandi .they carved on a stick. skuld the third. they established laws, they chose lives for the children of people, fates of men. snorri fs version of the stanza has the maidens emerging from a hall, not a lake, and the seemingly more plausible hall is also found in the other version of voluspa, in hauksbok. these three norns, then, had a cosmic function( gestablished laws h) as well as the function of shaping people fs fates. their names are 244 norse mythology a scene from an eighth-century whalebone box know

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ed with sharply pointed stakes that it could not be touched. next: the life and philosophy of pythagoras sacred texts esoteric index previous next p. 65 the life and philosophy of pythagoras while mnesarchus, the father of pythagoras, was in the city of delphi on matters pertaining to his business as a merchant, he and his wife, parthenis, decided to consult the oracle of delphi as to whether the fates were favorable for their return voyage to syria. when the pythoness (prophetess of apollo) seated herself on the golden tripod over the yawning vent of the oracle, she did not answer the question they had asked, but told mnesarchus that his wife was then with child and would give birth to a son who was destined to surpass all men in beauty and wisdom, and who throughout the course of his lif

MICHAEL WYNN THE SOUL TRAVELERS

other method by which they guard their secrets. the profane are those unilluminated by magic. magicians are accustomed to living a secretive life, and for more than one reason. the first reason for all the cloak and dagger is the persecution magicians have suffered at the hands of everyone from organized religion all the way down to small-town linchmobs; men of science have often suffered similar fates. the second reason for all the secrecy is based on the simple principle that knowledge is power. put simply, the less you know, the mightier their power is. sadly, many magicians go to great lengths to promote atheism and disbelief in the paranormal. a world full of disbelievers is a playground for the magicians. the third reason for all the misdirection is fear, from knowing the bad magicia

MORALS AND DOGMA

ly, they completed the sacred septenary by a mysterious image that represented the progress of the dogma and its future realizations. this was a young girl veiled, holding a child in her arms; and they dedicated this image to "the virgin who will become a mother-_virgini paritur" hertha or wertha, the young isis of gaul, queen of heaven, the virgin who was to bear a child, held the spindle of the fates, filled with wool half white and half black; because she presides over all forms and all symbols, and weaves the garment of the ideas. one of the most mysterious pantacles of the kabalah, contained in the enchiridion of leo iii, represents an equilateral triangle reversed, inscribed in a double circle. on the triangle are written, in such manner as to form the prophetic tau, the two hebrew w

among the rushes that grew along the bank of the nile, and determined to rear it as if it were her own. how often has an act of charity, costing the doer little, given to the world a great painter, a great musician, a great inventor! how often has such an act developed the ragged boy into the benefactor of his race! on what small and apparently unimportant circumstances have turned and hinged the fates of the world's great conquerors. there is no law that limits the returns that shall be reaped from a single good deed. the widow's mite may not only be as acceptable to god, but may produce as great results as the rich man's costly offering. the poorest boy, helped by benevolence, may come to lead armies, to control senates, to decide on peace and war, to dictate to cabinets; and his magnifi

earth and man. the grecian divinities inhabited olympus, an insignificant mountain of the earth. there was the court of zeus, to which neptune came from the sea, and pluto and persephon from the glooms of tartarus in the unfathomable depths of the earth's bosom. god came down from heaven and on sinai dictated laws for the hebrews to his servant moses. the stars were the guardians of mortals whose fates and fortunes were to be read in their movements, conjunctions, and oppositions. the moon was the bride and sister of the sun, at the same distance above the earth, and, like the sun, made for the service of mankind alone. if, with the great telescope of lord rosse, we examine the vast nebul of hercules, orion, and andromeda, and find them resolvable into stars more numerous than the sands on

and its bitterest punishment, in seeing its evil influences causing mischief and misery, and cursing and afflicting men, long after the frame it dwelt in has become dust, and when both name and memory are forgotten. we know not who among the dead control our destinies. the universal human race is linked and bound together by those influences and sympathies, which in the truest sense do make men's fates. humanity is the unit, of which the man is but a fraction. what other men in the past have done, said, thought, makes the great iron network of circumstance that environs and controls us all. we take our faith on trust. we think and believe as the old lords of thought command us; and reason is powerless before authority. we would make or annul a particular contract; but the thoughts of the d

ollo, ares, hephaistos, and hermes; while the female deities were also seven: rhea, wife of kronos, here, athene, artemis, aphrodite, hestia, and demetei. in the orphic theogony, gaia produced the fourteen titans, seven male and seven female, kronos being the most potent of the males; and as the number _seven_ appears in these, nine by threes, or the triple triangle, is found in the three m ra or fates, the three centimanes, and the three cyclopes, offspring of ouranos and gaia, or heaven and earth. the metals, like the colors, were deemed to be seven in number, and a metal and color were assigned to each planet. of the metals, gold was assigned to the sun and silver to the moon. the palace of deioces in echatana had seven circular walls of different colors, the two innermost having their

MOTTA MARCELO THE COMMENTARIES OF AL

arlet woman yod+ he "know not this meaning all; another cypher for la= al. yes, but there is also a more literal meaning. as any fool can see, liber al is full of "promises "and "curses" initiation may change, sometimes even reverse, the meaning of such passages. the four great ordeals, for instance, do so. but in no case is there a logical contradiction! 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. the last paragraph is a singular confirmation of the view which i have taken of our hierarchy: compare what has been said on the subject in previous chapters. a n

is necessary. first, the injunction not to fear must be taken with the utmost seriousness, since fear, in one form or another, is the main element in an ordeal. aspirants will be put into situations of peril, will suffer threats from gods (note "gods" in miniscules; true gods never threaten you, or even speak to you, as a rule, from rich people, from the mob, from angels, animals, or demons. the fates themselves will seem to turn against them. aspirants must not heed any of this. see vii, iv, 48; liber tzaddi, vv. 15-17; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d with the greek zeus, is identical with him only as being the head of the olympic gods, and the presiding deity over life, light, and aerial phenomena. jupiter is lord of life in its widest and most comprehensive signification, having absolute power over life and death, in which respect he differed from the greek zeus, who was to a certain extent controlled by the all-potent sway of the moira or fates. zeus, as we have seen, often condescends to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius

estis, the beautiful daughter of pelias, son of poseidon; but her father declared that he would only resign her to the suitor who should succeed in yoking a lion and a wild boar to his chariot. by the aid of his divine herdsman, admetus accomplished this difficult task, and gained his bride. nor was this the only favour which the king received from the exiled god, for apollo obtained from [77]the fates the gift of immortality for his benefactor, on condition that when his last hour approached, some member of his own family should be willing to die in his stead. when the fatal hour arrived, and admetus felt that he was at the point of death, he implored his aged parents to yield to him their few remaining days. but "life is sweet" even to old age, and they both refused to make the sacrifice

ew, and, page 99 in the struggle which ensued, meleager killed his mother's brothers, and then restored the hide to atalanta. when althea beheld the dead bodies of the slain heroes, her grief and anger knew no bounds. she swore to revenge the death of her brothers on her own son, and unfortunately for him, the instrument of vengeance lay ready to her hand. at the birth of meleager, the moirae, or fates, entered the house of oeneus, and pointing to a piece of wood then burning on the hearth, declared that as soon as it was consumed the babe would surely die. on hearing this, althea seized the brand, laid it up carefully in a chest, and henceforth preserved it as her most precious possession. but now, love for her son giving place to the resentment she felt against the murderer of her brothe

iend pirithous (the son of ixion, hylas (the adopted son of heracles, euphemus (the son of poseidon, oileus (father of ajax the lesser, zetes and calais (the winged sons of boreas, idmon the seer (the son of apollo, mopsus (the thessalian prophet &c &c. before their departure jason offered a solemn sacrifice to poseidon and all the other sea-deities; he also invoked the protection of zeus and the fates, and then, mopsus having taken the auguries, and page 248 found them auspicious, the heroes stepped on board. and now a favourable breeze having sprung up, they take their allotted places [217]the anchor is weighed, and the ship glides like a bird out of the harbour into the waters of the great sea. arrival at lemnos..the argo, with her brave crew of fifty heroes, was soon out of sight, and

e vessel had not the crew beat a hasty retreat. although sadly in want of food and water, the argonauts had decided to proceed on their journey rather than face so powerful an opponent, when medea came forward and assured them that if they would trust to her she would destroy the giant. page 260 enveloped in the folds of a rich purple mantle, she stepped on deck, and after invoking the aid of the fates, uttered a magic incantation, which had the effect of throwing talus into a deep sleep. he stretched himself at full length upon the ground, and in doing so grazed his vulnerable ankle against the point of a sharp rock, whereupon a mighty stream of blood gushed forth from the wound. awakened by the pain, he tried to rise, but in vain, and with a mighty groan of anguish the giant fell dead, a

inus, the fame of heracles spread throughout greece, eurystheus (who had become king of mycena, jealous of the reputation of the young hero, asserted his rights, and commanded him to undertake for him various difficult tasks. but the proud spirit of the hero rebelled against this humiliation, and he was about to refuse compliance, when zeus appeared to him and desired him not to rebel against the fates. heracles now repaired to delphi in order to consult the oracle, and received the answer that after performing ten tasks for his cousin eurystheus his servitude would be at an end. soon afterwards heracles fell into a state of the deepest melancholy, and through the influence of his inveterate enemy, the goddess hera, this despondency developed into raving madness, in which condition he kill

PHILIP NEIL MYTHS LEGENDS EXPLAINED

orpheus never recovered and lived in misery until his death. orpheus sang in praise of the god dionysus (bacchus, see pp. 58 59) and founded orphism, a cult whose mysteries centered on the god dionysus zagreus, who was torn apart by the titans. human sacrifice may have played a role in orphism, and orpheus himself is said to have been torn apart by the maenads, who were punished by dionysus. the fates the three fates were the daughters of the night: clotho( the spinner, lachesis( the drawer of lots, and atropos( the inevitable. even zeus was not more powerful than the fates, who measured out each man s destiny like a length of thread one spun it, one measured it, and the third cut it. queen of the underworld persephone, the dreaded queen of the underworld, was the mother of the god of the

e-married and bring shame upon the marriage bed. clytemnestra clytemnestra, helen s twin sister, was first married to tantalus of pisa, and then forcibly married to menelaus brother agamemnon (see above. castor a myth in tapestry t he story of leda and the swan was woven in tapestry by arachne, who challenged athena (minerva) herself to a weaving competition. while the goddess wove stories of the fates of presumptuous mortals, arachne wove those of divine scandals, including zeus rapes of leda, dana, and europa (see pp. 44-45. although arachne s work equaled her own, athena destroyed it, and drove arachne to hang herself from shame. at the last moment, the goddess took pity and cut her down, allowing her to live in the form of a spider, with her weaving skills intact. the judgment of paris

women who had several roles: they lived with odin in the golden hall of valhalla, where they served ale to the shades of dead warriors; they also rode into battle in armor, wielding spears, and allotting victory and defeat valkyrie literally meaning chooser of the slain. two valkyries, gunn and rota, chose men for death, accompanied by skuld (necessity, the youngest of the norns, one of the three fates who shaped men s lives. the valkyries may have had a special relationship with the warriors known as berserks who, inspired by odin s battle fury, flung off their armor to fight with supernatural strength. certainly the beserks were likely to die in battle, and so win a place in valhalla, where they split their time between fighting and drinking. valhalla was envisaged as a vast golden hall

ed, who could outrun anything, and bear its rider right down to hel, the land of the dead. the world tree myth 70 the world tree myth according to the norse poem the lay of grimnir, of all trees, yggdrasil is the best. yggdrasil is a huge ash tree that stands at the center of the cosmos, protecting and nourishing the worlds. the gods are described as riding out each day from yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the

mene (mortal) dana (mortal) leda (mortal) dione (goddess) themis (titan) mnemosyne (titan) metis (sea nymph) semele (mortal) apollo x coronis (nymph) artemis diana hermes mercury m daughter of dryops heracles hercules m hebe perseus m andromeda ares x pan faunus arco asclepius dionysus bacchus aphrodite x anchises helen m menelaus (mortal) x paris clytemnestra m agamemnon castor polydeuces pollux fates athena minerva aeneas eros cupid the nine muses cadmus m harmonia (mortal (goddess) theseus m ariadne m phaedra demeter ceres poseidon neptune x aethra (mortal) hades pluto hestia vesta hera juno m persephone proserpine hebe m heracles hercules ares eileithya mars zeus jupiter aristaeus m autono actaeon gaia x uranus titans giants other sea nymphs cyclopes leto eos helios selene luna epimeth

RUBY TABLET OF SET

13. but not now. 14. ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! 15. ye shall be sad thereof. crowley later identified these verses as a reference to the death of his firstborn daughter in 1906. 16. deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. 18. mercy let be off: damn them who pity. kill and torture; spare not; be upon them. 19. that stele they shall call the abomination of desolation; count well its

elves are able to divine each card's position through occult powers, or are able to remember and calculate card positions despite our shuffles. or perhaps the cards are chosen at random, and our higher selves simply direct our attention at the appropriate symbology. you will have to reach your own conclusion about why the tarot works. 10these fortunes were for people who can't avoid predetermined fates as readily as we can. they were also obviously not the in-depth readings i do for myself or for my close friends. those latter readings generally take one or two hours each to complete. lesson 1. the tarot and magic this first lesson discusses some theories concerning the tarot. like in the introduction, we will attempt to remove the hocus-pocus from this subject, so we can use the tarot as

SALMANRUSHDIE THESATANICVERSES

n obsession to the conquest of englishness? had he not worked hard, avoided trouble, striven to become new? assiduity, fastidiousness, moderation, restraint, self--reliance, probity, family life: what did these add up to if not a moral code? was it his fault that pamela and he were childless? were genetics his responsibility? could it be, in this inverted age, that he was being victimized by- the fates, he agreed with himself to call the persecuting agency- precisely _because of_ his pursuit of "the good- that nowadays such a pursuit was considered wrong-headed, even evil- then how cruel these fates were, to instigate his rejection by the very world he had so determinedly courted; how desolating, to be cast from the gates of the city one believed oneself to have taken long ago- what mean s

SATANGEL

deity. exael (hebrew. fallen angel who often dwells amongst mortals. atrributed with teaching men how to make war machines, and the fashion of jewelry from silver and gold. fairy (old french, phairee, to dream. the shining ones who are the ancestral dead, also considered the spawn of lilith and lucifer, descended from the fallen angels. closely related to elves, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally of the seventh throne, a position to which

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

volt against the titans and takes away the throne from cronus with the help of his brothers poseidon and hades. from his position on mount olympus, zeus observes the affairs of humans. he sees everything, governs all human actions, rewards good conduct and punishes evil, dispenses justice, and protects cities and homes. nonetheless, zeus recognizes that humans play a part in determining their own fates. in greek myth, numerous lesser gods and goddesses have their own spheres of influence and often quarrel among themselves. legend has it that athena had no mother. she sprang directly from the forehead of zeus. she is a goddess of warfare, but, more importantly, she also represents practical wisdom, restraint, and reason. in the iliad, she inspires the greek heroes, and her name is equated w

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

the darklier. she remembered that, as she had once said to glyndon, her very childhood had been haunted with strange forebodings, that she was ordained for some preternatural doom. she remembered that, as she had told him this, sitting by the seas that slumbered in the arms of the bay of naples, he, too, had acknowledged the same forebodings, and a mysterious sympathy had appeared to unite their fates. she remembered, above all, that, comparing their entangled thoughts, both had then said, that with the first sight of zanoni the foreboding, the instinct, had spoken to their hearts more audibly than before, whispering that "with him was connected the secret of the unconjectured life" and now, when glyndon and viola met again, the haunting fears of childhood, thus referred to, woke from the

tism" the englishman obeyed the injunctions of the letter, and found their truth. chapter 7.x. quid mirare meas tot in uno corpore formas? propert (why wonder that i have so many forms in a single body) zanoni to mejnour "she is in one of their prisons, their inexorable prisons. it is robespierre's order, i have tracked the cause to glyndon. this, then, made that terrible connection between their fates which i could not unravel, but which (till severed as it now is) wrapped glyndon himself in the same cloud that concealed her. in prison, in prison! it is the gate of the grave! her trial, and the inevitable execution that follows such trial, is the third day from this. the tyrant has fixed all his schemes of slaughter for the 10th of thermidor. while the deaths of the unoffending strike awe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

eld over the head indoors, indicates approaching death. scores of superstitions such as these still exist among people everywhere. centuries ago, human beings entered into a superstitious bondage from which they have never wholly escaped. many men and women today, in spite of the wonders of contemporary technology, still feel a great sense of helplessness as they attempt to chart their individual fates in a hostile environment. in many instances, the terrors of the modern world surpass the horrors that lurked in the shadows in that time long ago when primitive humans first dared to venture out of their caves. even the most sophisticated of today s men and women may still knock on wood and carry a rabbit s foot in their pockets for luck. niels bohr (1885 1962, the danish nobel prize-winning

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

(c. 580.c. 500 b.c.e, and lycurgus traveled to egypt to converse with priests who heard the voice of the sphinx. ancient magi solemnly testified that the statues of egypt spoke, and when these oracles of hewn stone uttered their pronouncements, scribes wrote their words on rolls of papyrus while priests listened. the greeks saw in numbers the mystical keys to the great mind of the cosmos; and the fates of kingdoms, commerce, and human lives hung on the enigmatic utterances of the delphic oracle. a greek sect called the psychagogues conjured the spirits of the dead, who brought petitions for their survivors as well as prophetic messages. with so many deities to keep track of, it is no wonder that the greeks were ever on the alert for omens, even in such simple phenomena as birds in flight a

TYSON DONALD NEW MILLENNIUM MAGIC

positive rune of blessing and happiness. cast upon another person, it can give insight into &fficulty and triumph over adversity. 9. hagalaz (haegl: h) sound: h [h] english: h literally "hail"-hardship and the winter of the soul. natural disaster. involuntary suffering without purpose. loss. death of a loved one or personal sickness. any injustice cast down upon an individual man or woman by the fates. magically, this rune can be used to call forth ill fortune that does not redeem or temper the soul. cast, it carries suffering, pain and loss. 10. nauthiz (nyd% sound: n [n] english: n literally "need"-the necessity to survive physical and emotional hardship that drives human beings onward. defiance of the human spirit against the fates. in mankind, that part which refuses to be broken. stu

TYSON DONALD SOUL FLIGHT

them so that they cannot flee. he spurns their lifeless corpses beneath the hooves of his white steed as he rides slowly past, deaf to all entreaties. the land on either side of the road is barren and blighted, showing only brown stubble of dead grass and a few dying trees in the distance that grow along the bank of a poisonous river. the ruling intelligences of the trump are the three moires, or fates, who determine the length of human existence-klotho who spins the thread of life, lachesis who sustains it, and atropos who cuts it. they cannot be prevailed upon to extend the term of existence but may reveal some of its mysteries if invoked by name. 214 soul flight xiv temperance hebrew letter: samekh (tent prop) correspondence: sagittarius path: twenty-ffth an androgynous angelic figure s

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

hand path to love everyone. black magicians are by nature individualists. however, if we are to become aware of our own natures, we must learn to recognize the satanic in others. whenever we see the sparks of the black flame stirring in another breast, we must make a gesture of support. we can give a book, or have a talk, or best yet challenge by example. we don't proselytize or interfere in the fates of those struggling to awareness, but we've got to let them know that awareness is out there. that it is possible to be a separate intelligence. as we grow in power and knowledge we may even fan the black flame in others through lasting works of art and communication. black magicians are- for the most part- a solitary lot. that we find friendship (and even love) along a path which emphasizes

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, and changer. in india, each has still a special sect of worshippers, who mark themselves with particular emblems; the vaishnavas are much the most numerous. the living were of old called the 3 times blessed (the dead 4 times blessed. there were three cities of refuge on the east side of the jordan. bezer, ramoth gilead and gozan; and three on the west. hebron, shechem and kedesh naphtali. three fates. clotho, lachesis, atropos. three furies: tisiphone, alecto, megaera. three graces: euphrosyne, aglaia, thalia, says hesiod. three judges: of hades: minos, aeacus, rhadamanthus. three horae: hesiod says they were eunomia (order, dike (justice, eirene (peace. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jupiter s thunder is triformis. hecate is always called trip

from its three promontories. three is a notable number in the mythology of the norseman. the great ash-tree ygddrasil supported the world. it had three roots, one extended into asgard, the numbers--th eir occu lt