Michael Wynn's Occult Reference Library
FEAR,FEARS

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BOOK OF BARUCH

prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the

ouds? 30 who hath gone over the sea, and found her, and will bring her for pure gold? 31 no man knoweth her way, nor thinketh of her path. 32 but he that knoweth all things knoweth her, and hath found her out with his understanding: he that prepared the earth for evermore hath filled it with fourfooted beasts: 33 he that sendeth forth light, and it goeth, calleth it again, and it obeyeth him with fear. 34 the stars shined in their watches, and rejoiced: when he calleth them, they say, here we be; and so with cheerfulness they shewed light unto him that made them. 35 this is our god, and there shall none other be accounted of in comparison of him 36 he hath found out all the way of knowledge, and hath given it unto jacob his servant, and to israel his beloved. 37 afterward did he shew himse

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erux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises

0 0 INITIATION CEREMONY

e west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i have discussed, gramni, 3, 694; luther has in deut. 12, 3' die gotzen ihrer goiter, making gotze rridolum. in er. alberus fab. 23, the gotz is a demigod (see suppl. the o.n. language distinguished the neut. goff idolum from the masc. gud' deus. snorri 119 says of sif' it harfagra gos' the fairhaired god; i do not know if a heathen would have said it. in curses and exclamations, our people, from fear of desecrating the name of god, resort to some alteration of it? poiz wetter! potz tausend! or, kotz tausend! mz wunder! instead of gottes; but i cannot trace the custom back to our ancient speech. the similar change of the fr. dieu into ueu, hlcu, guicu^ seems to be older (see suppl. some remarkable uses of the word god in our older speech and that of the common people ^may also have a conne

se olgotze for statue (stieler says, from an allegorical representation of the apostles asleep on the mount of olives, 61= oil. hans sachs freqiiently has' den olgotzen tragen' for doing house drudgery, i. 5, 418'i 528. iii. 3, 24* 49^ iv. 3, 37^ 99^ the o.h.g. coz, simpuvium numae (juvenal 6, 343, which graff 4, 154 would identify with gotze, was a vessel, and belongs to giozan=fundere. 2 such a fear may arise from two causes: a holy name must not be abused, or an unholy dreaded name, e.g, that of the devil, has to be softened down by modifying its form; see chap.'xxxiii, how the people call formidable animals by another name, and for donner preier to say donnerwetter (dan. tordenveir for thursday, donnerwettstein (wetterstein or wetzstein 1, donnerkeil, donnerwasche, dummer. in fornm. so

n, visiting offinn, meant simply to die, fornald. sog. 1, 118. 422-3. 2, 366. and was synonymous with faring to valholl, being guest at valholl, ib. 1, 106. among the christians, these were turned into curses: far p4 til o&ins! offins eigi j?ik! may osin's have thee (see suppl. here is shown the inversion of the kindly being, with whom one fain would dwell, into an evil one,2 whose abode inspires fear and dread. further on, we shall exhibit more in detail the way in which wuotan was pictured driving through the air at the head of the' furious (wtitende) host' named after him. valholl (aula optionis) and valkyrja obviously express the notion of wish and choice (germ, wahl, scotch wale. of the peculiarities of figure and outward appearance of this god, which are brought out in such bold reli

a-waves. as for that heklumad'r of the hat with its rim turned up, he is our hakolberend at the head of the wild host, who can at once be turned into a gothic^ conf. tritas in the fountain, kulin in hofer 1, 290. ace. to the popiilar religion, you must not look into running water, because you look mgod's eye, tol)ler's appenzel p. 369; neither must you point at the stars with your fingers, for fear of sticking them into the angels' eyes. 2 there is a swed. miirchen of greymantle (grakappan, molbech 14, who, like mary in german tales, takes one up to heaven and forbids the opening of a lock, kinderm. 3, 407. wodan. 147 ilahdahairands, now that hakuls for (f)e\6vr]odin as bald-headed, iduna 10, 231. in the ancient poetry he is harha

use they deal out their gifts at random (see suppl. now, as victory was esteemed the highest of all fortune, the god of victory shares to the full the prominent characteristics of luck in general, partiality and fickleness. and a remoter period of our nation may have used names which bore upon this^ amongst the train of ares and mars there appear certain mythic beings who personify the notions of fear and horror. ae2/jl0; and ^6l3o (ii. 4, 440. 11, 317. 15, 119) answer to the latin fallor^ conf. apollo xp^t^aopos above, p. 203, note. 2 cod. pal. 361, 65* tells of julian, that he was forced to piit his hand into the mouth of mercury's statue: die hant stiez er im in den niuiit dar, darinne uobte sich der valant (devil, er clemniete im die hant, und gehabete sie im so vaste, daz er sich niht

4 7 INITIATION CEREMONY

s practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

k of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day

covens and healing groups expect you only to pay for your expenses. i hope that, one day, joining a coven will be totally open, like joining any other organisation, and then the nasty elements who hide behind the name of magick will be exposed for the frauds they are. children and wicca many people are suspicious of witches and all the more so if the practitioner has young children. they seem to fear that witches will exert some kind of evil influence on innocent minds. in my experience, nothing could be further from the truth. children of wiccans are almost invariably kind to animals and aware of environmental issues. some groups have family celebrations and no responsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life i

skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the underworld, and became queen of the underworld for the winter months, returning to the earth as the light-bringer in spring

the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, restore and regenerate 'i am the great healer of sorrow, pain, loss and doubt. through me and through my herbs, oils, crystals and sacred waters, you can spread my healing wisdom. as i give life, so in death all return to me to be tra

ositive aspects. basil basil reduces stress and clears the mind. it can be used for menstruation problems and stomach disorders including ulcers. it also removes toxins, so is good for anti-pollution rituals. basil also repels harmful insects and encourages peaceful sleep. it is a herb of love and fidelity and also attracts abundance and prosperity. as a protective herb, it is good for overcoming fear of flying. ruled by mars. bay bay can be used for all digestive disorders, for stress and psychosomatic illness. it offers psychic protection and will heal sorrow. it purifies all forms of pollution and negativity, endows strength and endurance and encourages fidelity. ruled by the sun. bistort bistort is potent in relieving wounds of all kinds, emotional as well as physical, also throat, mou

ABRAMELIN1

ed me in the chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy i accepted with an extreme pleasure, realising in that moment how great is the providence of the lord. the good 2 the sacred magic 8 old man was very courteous to me and treated me very kindly, and during an infinitude of days he never spake unto me of any other matter than of the fear of god, exhorting me to lead ever a well-regulated life, and from time to time warned me of certain errors which man commits through human frailty, and, further, he made me understand that he detested the acquisition of riches and goods which we were constantly employed in gaining in our towns through so severe usury exacted from, and harm wrought to, our neighbour. he required from me a very

ad given him. i faithfully obeyed him, executing from point to point that which he had ordered me to do. his return was fifteen days later, and being at last arrived he ordered me the day following (which was a tuesday, before the rising of the sun, to make with great humility and devotion a general confession of all my life unto the lord, with a true and firm proposal and resolution to serve and fear him otherwise than i had done in the past, and to wish to live and die in his most holy law, and in obedience unto him. i performed my confession with all the attention and of abramelin the mage 9 exactitude necessary. it lasted until the going down of the sun; and the day following i presented myself unto abramelin, who with a smiling countenance said unto me: it is thus i would ever have yo

th all the attention and of abramelin the mage 9 exactitude necessary. it lasted until the going down of the sun; and the day following i presented myself unto abramelin, who with a smiling countenance said unto me: it is thus i would ever have you. he then conducted me into his own apartment where i took the two little manuscripts which i had copied; and he asked of me whether truly, and without fear, i wished for the divine science and for the true magic. i answered unto him that it was the only end and unique motive which had induced me to undertake a so long and troublesome voyage, with the view of receiving this special grace from the lord. and i, said abramelin, trusting in the mercy of the lord, i grant and accord unto thee this holy science, which thou must acquire in the manner wh

had these of abramelin, i could herein have given thee those. however, it is true that just as there is only one god, that not one of these books is worth an obolus.23 yet with all this there are men so blind that they buy them at exorbitant prices, and they lose their money, their time, and their pains, and which is worse, very often their souls as well. the sacred magic 14 the sixth chapter. he fear of the lord is the true wisdom, and he who hath it not can in no way penetrate the true secrets of magic, and he but buildeth upon a foundation of sand, and his building can in no way last. the rabbin moses persuaded me to be wise, while he himself, with words which neither he himself nor any other person understood, and with extravagant symbols made bells to sound, and while with execrable c

cil, which he opened 7th november, 1414. being then summoned to lay aside the papal mitre, he judged it prudent to consent; but a few days later, he succeeded in escaping in disguise, during a tournament given by the duke of austria. he retired to lauffembourg, and protested against the abdication, which he declared to have been obtained from him by force. the council was for a moment struck with fear and consternation, but the firmness of the emperor sigismond, coupled with the effect of the declaration of j. gerson that the general councils had higher authority than the papacy, prevailed. john xxiii. was summoned to appear before the council, but refused; and soon after, being abandoned by the duke of austria, who was too weak to resist the power of the emperor, he was arrested at fribou

ABRAMELIN2

lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god gave unto noah and unto his descendants japhet, abraham, and ishmael; and it was his wisdom that delivered lot from the burning of sodom. moses learned the same wisdom in the desert, from the burning bush, and he taught it unto aaron his brother. joseph, samuel, david, solomon, elij

r predecessors unto their successors as a hereditary treasure. in like manner as i myself at present, so even should ye think, before entering into this matter,8 and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. this is wherefore i say unto ye that the beginning of this wisdom is the fear of god and of justice. these be the tables of the law, the qabalah, and the magic; they should serve unto ye for a rule. it is necessary that ye should begin to attach yourselves unto the very beginning, if ye truly do wish to have the veritable wisdom; and thus shall ye walk in the right path, and be able to work; all the which is contained in this book, and all the which is therein prescrib

atheve it is necessary to change the sheets of the bed, and all the linen. every saturday you shall perfume the chamber. and ye shall not allow any dog, cat, or other animal to enter into nor dwell therein; so that they may in no way be able to render it unclean. as regardeth the matrimonial obligation, it is chastity, and the duty that of engendering children; but the whole should be done in the fear of god, and, above all things, in such case see that your wife be not impure. but during the following four moons ye shall flee sexual intercourse as ye would the plague. even if ye have children, endeavour to send them away unto another place before (commencing the operation, so that they may not be an hindrance from being about you; except the eldest-born of the family, and infants at the b

d performing the operation. take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions. you shall set apart two hours each day after having dined, during the which you shall read with care the holy scripture and other holy books, because they will teach you to be good at praying, and how to fear the lord; and thus day by day shall ye better know your creator. the other exercises which be free and permitted unto you, are hereafter set forth and principally in the eleventh chapter. as for eating, drinking and sleeping, such should be in moderation and never superfluous. it is especially necessary to shun drunkenness, and flee public dinners. content yourself with eating at your own hou

and how well and worthily you shall have laboured in the quest of the wisdom of the lord; since you shall see your guardian angel appear unto you in unequalled beauty; who also will the sacred magic 66 converse with you, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. he will animate you unto your great content in the fear of god, making you a recital of the blessings which you have received from god; and bringing unto your remembrance the sins by which you have offended him during the whole period of your life, will instruct you and give unto you the manner in which you shall be able to appease him by a pure, devout, and regulated life, and by honest and meritorious actions, and such things as god shall ordain

ABRAMELIN3

corded unto him; and also that the perfidious belial can do no otherwise than become his slave, together with all his pestiferous generation. however i pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have granted this sacred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every

yed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertain

will both in merit and demerit; for, further, having finished the operation, if thou shouldest wish (which i pray god not to permit)1 to operate for evil and to abuse the grace which god hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant willingly unto thee all that thou shalt demand of them. concerning this matter i repeat unto thee, fear the lord, love him, and respect his commandments with a good heart, and thou shalt live happy and contented upon earth. if thou considerest maturely what be the essential points of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so

irit, after that thou shalt have given him the necessary instructions, and that he cannot execute that which thou hast commanded him; in such case thou shalt convoke the superior spirits and demand of them others which may be better capable of serving thee in thy need. and in all cases thou shalt avail thyself of the power and command of thy holy angel. keep ever continually before thine eyes the fear of god; and seek to obey his commandments, and those of thy holy angel, ever retain in thine heart his holy instructions; never submit thyself unto the evil spirits in the slightest degree even should it seem to be to thine own advantage and unto that of thy neighbour (so to do. for the rest, be certain that they will obey thee so perfectly and really, that there will be no operation however

rtaineth unto a person of a great mind and so far above me.16 in teaching it even, i have far exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of

ADEPTUS MINOR INITIATION

n in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

h the gaseous vertebrate whom he has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre seems to stoop to crush him. people with these ideas will never get to anywhere but lunatic asylums and churches. it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a perfectly simple problem has been complicated by the most abject ethical and superstitious nonsense. yet all the time the truth is patent in the word itself (7) yoga means union. we may now consider what yoga really is. let us go for a moment into the nature of consciousness with the tail of an eye on such sciences as mathematics, biology

l tie wins through. they never suspect the meaning of the pattern on the tie: the broad arrow. you remember dr. alexandre manette in 'a tale of two cities' he had been imprisoned for many years in the bastille, and to save himself from going mad had obtained permission to make shoes. when he was released, he disliked it. he had to be approached with the utmost precaution; he fell into an agony of fear if his door was left unlocked; he cobbled away in a frenzy of anxiety lest the shoes should not be finished in time- the shoes that nobody wanted. charles dickens lived at a time and in a country such that this state of mind appeared abnormal and even deplorable, but today it is a characteristic of 95 per cent of the people of england. subjects that were freely discussed under queen victoria

sixty, you want this *added* energy to make the grade. that is only one example of the difficulty which arises with every practice. mars, morever, is the flaming energy of passion, it is the male quality in its lowest sense; it is the courage which goes berserk, and i do not mind telling you that, in my own case at least, one of the inhibitions with which i had most frequently to contend was the fear that i was going mad. this was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenl

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

y! long did i love thee, long did i pursue thee, thee elusive, thee intangible! and lo! thou enfoldest me by night and day in the arms of gracious, of luxurious, of shimmering silence. iii. the prohibitionist must always be a person of no moral character; for he cannot even conceive of the possibility of a man capable of resisting temptation. still more, he is so obsessed, like the savage, by the fear of the unknown, that he regards alcohol as a fetish, necessarily alluring and tyrannical. with this ignorance of human nature goes an ever grosser ignorance of the divine nature. he does not understand that the universe has only one possible purpose; that, the business of life being happily completed by the production of the necessities and luxuries incidental to comfort, the residuum of huma

ALEISTER CROWLEY ACROSS THE GULF

rite it. i loved the veiled one. page 14 gulf.txt yea, wit the fierce passion of a beast, of a man, of a god, with my whole soul i loved her. even as i knew this by the manifest token the veil burst into a devouring flame; it ate up the robes of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled that rosy cataract of flame that wrapt me (from the veil as it jetted) went out- went out- the veil was a dull web of gold, no more. then i crept fearfully to the feet of the goddess, and with my tears and kisses sought to wake her into life once more. but the veil flamed not

hemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud; whereat the people worshipped, being abased with exceeding fear. moreover, they hearkened unto their wise men and brought gifts of gold, so that the temple floor was heaped high; and gifts of oxen, so that the courts of the temple could not contain them: and gifts of slaves, as it were a mighty army. then i withdrew myself; and taking counsel with the wisest of the priests and of the architects and of the sculptors, i gave out my orders so that the temple

red her "assume the form of osiris, and all will be well in the temple of osiris" mocking her, for i knew that she could not. yet so drunken was she upon love and wine that there and then she performed the ritual of adoration and assumption. then i in merry mood put out my power, and caused her in truth to become osiris, so that she went icy stark,and her eyes fixed. then she tried to shriek with fear, and could no; for i had put upon her page 35 gulf.txt the silence of the tomb. but all the while i feigned wonder and applause, so that she was utterly deceived. and being tired of mocking her, i bade her return. this she did, and knew not what to say. at first she pretended to have received a great secret; then, knowing how much higher was my grade initiation, dared not. then, at last, bein

efore i determined to accept my great reward, that was granted unto me as the faithful minister of the god f.i.a.t. that is behind all manifestation of will and of intelligence, of whom isis and osiris and horus are but the ministers. of this, and of my death, i will speak on another occasion. but first i will discourse of the inhabitants of the kingdom that encircleth the world, so that they who fear may be comforted. chapter x but of these matters i am warned that i shall not now become aware, for that there be great mysteries therein contained, pertaining to a degree of initiation of which i am as yet unworthy. page 42 gulf.txt (thus the record comes abruptly to an end) pageomdedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum c

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

on production and design aspects of the book. a room which, for certain loathsome purposes, was always kept locked was found one day to have been opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the entry they earnestly desire into this world. l.k. barnes, on the other hand, has had no rest whatever from the signals and messages from the extraterrestrial intelligen

ien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boy

glastonbury tor in england, and the ziggurats of mesopotamia. in both the european and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witc

female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the devil himself by the church. pazuzu, the beast, was brought to life by aleister crowley, and the demon walked the earth once more. with publicity provided by h.p. lovecraft. the devil pazuzu was a prime example of the type of devil of which the sumerians were par

ltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this a

ALEISTER CROWLEY BOOK OF LIES

21 kappa-epsilon-phi-alpha-lambda-eta kappa-alpha the blind webster it is not necessary to understand; it is enough to adore. the god may be of clay: adore him; he becomes god. we ignore what created us; we adore what we create. let us create nothing but god! that which causes us to create is our true father and mother; we create in our own image, which is theirs. let us create therefore without fear; for we can create nothing that is not god. book of lies get any book for free on: www.abika.com 50 [52] commentary( kappa-alpha) the 21st key of the tarot is called "the universe, and refers to the letter tau, the phallus in manifestation; hence the title "the blind webster. the universe is conceived as buddhists, on the one hand, and rationalists, on the other, would have us do; fatal, and

ALEISTER CROWLEY BOOK OF THE LAW

of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them;

r water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bri

e purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. ii,54: nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: th

with a sword before me: let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you 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

u shalt know& destroy the traitors. i am ra-hoor-khuit; and i am powerful to protect my servant. success is thy proof: argue not; convert not; talk not overmuch! them that seek to entrap thee, to overthrow thee, them attack without pity or quarter& destroy them utterly. swift as a trodden serpent turn and strike! be thou yet deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! iii,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 despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered. iii,44: but

ALEISTER CROWLEY DUTY

us ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of your being. 5. find the formula of this purpose, or "true will, in an expression as simple as possible. leave to understand clearly how

ALEISTER CROWLEY LIBER 777

not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

<nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse (illustration: a function imperfectly preformed injures, not xx only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends (27) every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker should discover the real meaning of his existence, the real motive which led him to choose th

cho-analysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal. it is evident that the errors of the unconscious of which the psycho-analysts complain are neither more nor less than the"original sin" of the theologians whom they despise so heartily. he must behold his soul in all its awful nakedness, he must not fear to look on that appalling actuality. he must discard the gaudy garments with which his shame has screened him; he must accept the fact that nothing can make him anything but what he is. he may lie to himself, drug himself, hide himself; but he is always there. magick will teach him that his mind is playing him traitor. it is as if a man were told that tailors' fashion-plates were the canon of

sun, before whom all shadows flee away: also that secret eye which makes an image of its god, the light, and gives it power to utter oracles, enlightening the mind. thus, he is man made god, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. but he may not appear in this true form; the vision of pan would drive men mad with fear. he must conceal himself in his original guise. he therefore becomes apparently the man that he was at the beginning; he lives the life of a man; indeed, he is wholly man. but his initiation has made him master of the event by giving him the understanding that whatever happens to him is the execution of this true will. thus the last stage of his initiation is expressed in our formula as the f

le. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the order as a neophyte by the three princi

the individual from the absolute is closed by his death. we see accordingly how aum is, on either system, the expression of a dogma which implies catastrophe in nature. it is cognate with the formula of the slain god. the "resurrection" and "ascension" are not implied in it. they are later inventions without basis in necessity; they may be described indeed as freudian phantasms conjured up by the fear of facing reality. to 46 the hindu, indeed, they are still less respectable. in his view, existence is essentially objectionable<manifested existence implies imperfection. but they understand why perfection devises this disguise. the theory is developed fully in liber aleph, and in part iv of this book 4. see also cap v paragraph on digamma final of digamma-iota-alpha-o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the blind, they shall both fall into the ditch" if you had seen 1% of the mischief that i have seen, you would freeze to the marrow of your bones at the mere idea of seeing another member through the telescope! well, i employ the figure of hyperbole, that i admit; but it really won't do to have a dozen cooks at the broth! if you're working with me, you'll have no time to waste on other people. i fear your "christianity" is like that of most other folk. you pick out one or two of the figures from which the alexandrines concocted "jesus (too many cooks, again, with a vengeance) and neglect the others. the zionist christ of matthew can have no value for you; nor can the asiatic "dying-god- compiled from melcarth, mithras, adonis, bacchus, osiris, attis, krishna, and others- who supplied the

ge idiot. yours, luckily, is the former trouble. but- is it plain obstinacy- you do not exercise the sublime art of gurubullying. you should have made one frenzied leap to my dying bed, thrust aside the cohorts of mourning archimandrites, and wrung my nose until i made you do it. and you repeatedly insist that it is difficult. it isn't. is there, however, some deep-seated inhibition- a (freudian) fear of success? is there some connection with that sense of guilt which is born in all but the very few? but you don't give it a fair chance. there is, i admit, some trick, or knack, about getting properly across; a faculty which one acquires (as a rule) quite suddenly and unexpectedly. rather like mastering some shots at billiards. practice has taught me how to communicate this to students; only

t know the solution- or if there is a solution. i did think of calling magick "magick without tears; and i did try having my work cross-examined as i went on by minds of very inferior education or capacity. in fact, parts i and ii of book 4 were thus tested. what about applying the dedekindian cut to this letter? i am sure you would not wish it to develop into a goclenian sorites, especially as i fear that i may already have deviated from the diapantos7 hapaxlegomenon. love is the law, love under will. fraternally, magic without tears get any book for free on: www.abika.com 35 666 letter no. i january 27, 1944 cara soror, do what thou wilt shall be the whole of the law. 7* greek letters in the original 21 it is very good hearing that these letters do good, but rather sad to reflect that it

write at length about the higher self or "god within us" too easy to get muddled about it, and the subject requires careful preparation. chapter i. what is magick? cara soror, do what thou wilt shall be the whole of the law. what is magick? why should anyone study and practice it? very natural; the obvious preliminary questions of any subject soever. we must certainly get all this crystal clear; fear not that i shall fail to set forth the whole business as concisely as possible yet as fully, as cogently yet as lucidly, as may prove within my power to do. at least i need not waste any time on telling you what magick is not; or to go into the story of how the word came to be misapplied to conjuring tricks, and to sham miracles such as are to this day foisted by charlatan swindlers, either w

ches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between having and losing the hole) 26. every man has a right, the right of selfpreservation, to fulfill himself to the utmost.13 (illustration: a function imperfectly performed injures, not only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends) magic without tears get any book for free on: www.abika.com 48 27. every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker should discover the real meani

ALEISTER CROWLEY MEDITATION

have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. thus "non-killing" which originally meant "do not excite yourself by stalking tigers" has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula. but this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. if the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it. a similar difficulty with wives has caused some masters to recommend celibacy. in all these questions common sense must be the guide. no fixed rule can be laid down. the "non-re

lly happening. it will be conceded that we have given a very rational explanation of the greatness of great men. they had an experience so overwhelming, so out of proportion to the rest of things, that they were freed from all the petty hindrances which prevent the normal man from carrying out his projects. worrying about clothes, food, money, what people may think, how and why, and above all the fear of consequences, clog nearly every one. nothing is easier, theoretically, than for an anarchist to kill a king. he has only to buy a rifle, make himself a first-class shot, and shoot the king from a quarter of a mile away. and yet, although there are plenty of anarchists, outrages are very few. at the same time, the police would 33 probably be the first to admit that if any man were really ti

oly subject" and explains this as follows "this does not mean any wicked subject) frater p. would not like to say definitely whether he ever got dhyana from common objects. he gave up the practice after a few months, and meditated on the cakkras, etc. also his dhyana became so common that he gave up recording it. but if he wished to do it this minute he would choose something to excite his "godly fear" or "holy awe" or "wonderment<holy' it is natural therefore for b. to meditate on it" get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent. of the tr

tophet, the pit of hell. and she eats curds and whey, that is, not the pure milk of the mother, but milk which has undergone decomposition. but who is the spider? verily herein is a venerable arcanum connoted! like all insects, the spider represents a demon. but why a spider? who is this spider "who taketh hold with her hands, and is in king's palaces? the name of this spider is death. it is the fear of death which first makes the soul aware of its forlorn condition. it would be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretati

be called, in a way, the roots of pleasure and pain, cause error. make a thermometer, and the glass is so excited by the necessary fusion that year by year, for thirty years afterwards or more, the height of the mercury will continue to alter; how much more then with so plastic a matter as the mind! there is no emotion which does not leave a mark on the mind, and all marks are bad marks. hope and fear are only opposite phases of a single emotion; both are incompatible with the purity of the soul. with the passions of man the case is somewhat different, as they are functions of his own will. they need to be disciplined, not to be suppressed. but emotion is impressed from without. it is an invasion of the circle. as the dhammapada says: an ill-thatched house is open to the mercy of the rain

ALEISTER CROWLEY SEPHER SEPHIROTH

de, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; sp

eness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )y

md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254

)tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough

little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *mwd) tumultuously; to harass, perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx 615 a footstool *mwdh to swell, heave (see 51 *myh 616 the ancient of days: a title of kether nymwy kyt( swords twbrx day *mwy the avengi

ALEISTER CROWLEY TAO TEH KING

mplexities miscalled prosperity) 13 chapter xiii the contempt for circumstance. 1. favor and disgrace are equally to be shunned; honour and calamity to be alike regarded as adhering to the personality((and, therefore 'ganglia' to be loosened is written, as stated above) 2. what is this which is written concerning favour and disgrace? disgrace is the fall from favour. he then that hath favour hath fear, and its loss begetteth fear yet greater of a further fall. what is this which is written concerning honour and calamity? it is this attachment to the body which maketh calamity possible; for were one bodiless, what evil could befall him? 3. therefore let him that regardeth himself rightly administer also a kingdom; and let him govern it who loveth it as another man loveth himself((this does

corpio, we are facing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousios- homoiousios' quarrel of early christianity) fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! 2. consider the profane man, how he preeneth, as if at feast, or gazing upon spring from a tower! but as for me, i am as one who yawneth, without any trace of desire. i am like a babe before its first smile. i appear sad and forlorn, like a man homeless. the profane man hath his need filled, ay, and more also. for me, i se

ee men in ten pursue death. 3. three men also in ten desire to live, but their acts hasten their journey to the house of death. why is this? because of their efforts to preserve life. 4. but this i have heard. he that is wise in the economy of his life, whereof he is warden for a season, journeyeth with no need to avoid the tiger or the rhinoceros, and goeth uncorsleted among the warriors with no fear of sword or lance. the rhinoceros findeth in him no place vulnerable to its horn, the tiger to its claws, the weapon to its point. why is this? because there is no house of death in his whole body. 56 chapter li the teh as the nurse. 1. all things proceed from the tao, and are sustained by its forth-flowing virtue. every one taketh form according to his nature, and is perfect, each in his par

sack-cloth, but guardeth his jewel in his bosom. 76 chapter lxxi the distemper of knowledge. 1. to know, yet to know nothing, is the highest; not to know, yet to pretend to knowledge, is a distemper. 2. painful is this distemper; therefore we shun it. the wise man hath it not. knowing it to be bound up with sorrow, he putteth it away from him. 77 chapter lxxii concerning love of self. 1. when men fear not that which is to be feared, that which they fear cometh upon them((they should fear restriction of their true wills; if not, they become slaves) 2. let them not live, without thought, the superficial life((they must discover the true will, and do it. see the book of wisdom or folly) let them not weary of the spring of life((the true, subconscious will) 3. by avoiding the superficial life(

rywhere) 2. the tao of heaven contendeth not, yet it overcometh; it is silent, yet its need is answered; it summoneth none, but all men come to it of their free will. its method is quietness, yet its will is efficient. large are the meshes of heaven's net; wide open, yet letting none escape((cf 'through the mills of god' etc) 79 chapter lxxiv a restraint of misunderstanding. 1. the people have no fear of death((for the meddlesome governments have made their lives intolerable) why then seek to awe them by the threat of death? if the people feared death((their lives being pleasant) and i could put to death evil-doers, who would dare to offend? 2. there is one appointed to inflict death((azrael in the lore of islam. this chapter is again difficult. par. 2 shows capital punishment as interfere

ALEISTER CROWLEY THE BANNED LECTURE

ictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold. but under the great systems of the civilised parts of the world, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to black magical practices, for they were all catholics. the power of the church was, at that time, absolute, and even research was limited by the arbitrary theology imposed upon the mind of everyone. the abomination w

hing cheaper and more deadly. so the curia kept a weapon in reserve, in order to be sure of having a nice jolly pogrom whenever they gave the word. and what was the word to be? nice quiet peasant folk, or genial hard-working hunters and fighters, are not easy to arouse to indiscriminate slaughter without reason. in order to get them going, there are only two things which you can play on greed and fear. the motive behind the crusades was the story of the fabulous wealth of the east. we find, in fact, that well-organised armies of buccaneers, such as the templars, did not bring back incalculable spoils, while the honest pious mugs ruined themselves in the process. now, in this particular sport of suppressing earnest enquirers, it was not much good trying to play on people s greed. for everyo

g earnest enquirers, it was not much good trying to play on people s greed. for everyone knew that even if the jews had wealth, they managed to hide it very successfully, and that they had a nasty was of arranging for protection with peo le who were too powerful to be bullied, and too good business men to be fooled into killing the goose that laid the golden eggs. so the only motive available was fear, and in those ages where ignorance was fostered with infinite devotion, it was even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his mos

es, and quoted statistics of suicides, and said that i was the president of the club and that the berlin police were after me. now, i am afraid it would be a little bit difficult for anyone to prove that i am responsible for any suicides that may take place in germany. but, on the other hand, it is quite impossible for me to disprove it. so now, if you want to attack anybody without the slightest fear of contradiction, you know how to set to work. i omitted to mention that all these suicides were excessively beautiful and even boluptuous young women of high social position, and that the wicked president had blackmailed them out of vast sums. you see, the people for whom this dear young gentleman was writing all get sexually excited by pictures of young women, and also by any statement abou

own to history for having wished to prosecute holman hunt, of all people in the world, for painting indecent pictures takes very much this popular view of medicine and pharmacy in pickwick. i think, then, it is not altogether unfair to assume that gilles de raid was to a large extent the victim of catholic logic. catholic logic: and the foul wish-phantasms generated of its repressions, and of its fear and ignorance. he wanted to confer to a boon on humanity; therefore he consorted with the learned; therefore he murdered little children. i think it is about time that somebody got after j.b.s. haldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishe

ALEISTER CROWLEY THE HEART OF THE MASTER

bber with broken jaw-bones and torn tongues "for christ's sake" screams an emasculate rag of flesh "don't look at that damned star "we're lost" another squeals "the beast" yells a third: maniac. i too am appalled not a little. for on the moving fumes crawl monstrous and hideous shapes- frightful forms, detestable gestures. all past belief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to throw it at the spectre, therby only to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple

ried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain by their own fear, their fault of faith in deeming that the sun- or any star- could die. and now i, who had only felt the fear of that figure, feel the fascination. i understand that he- whoever, whatever he may be- is he for whom we all so long had waited. as i fix my eyes upon it, i become aware that its blackness against the light of the star is only relative; and as i gain confidence in my sight, that dark

ALEISTER CROWLEY THE I CHING

majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth of moon- mang: inexperience; let them see the sage. one gains his smile; twice will excite his rage. correct him once to free; twice? let him go! treat fools and women kind

d 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 have no fear of gins. fight on alone; persistant courage wins! defeated, acquiesce- smiles conquer grins. uproot small men like purslane- tan their skins; cut off is he- and evil his end be! 44 the kau hexagram lingam of air- kau: suddenly encountering- behold a woman- do not wed her? who is bold. restrain weak folly- or woo melancholy! here's fish- but ask not fishy folk to dine! defeated, yes; but not a

irm right maintain, though blind the silent sky! 47 the khwan hexagram water of moon- khwan: straitened and distressed; the great man acts. but rhetoric is far removed from facts. bare buttocks- tree stump- valley- hopes decay. embarrassed king, be quiet and sincere! rocks, thorns- come home, and find thy wife astray. even with friends the course is hard to steer. rebellion? honesty has nought to fear. bound? on the brink? repent and take thy way! 48 the zing hexagram moon of air- zing: well; the common fountain of increase. if kept with care, its virtues never cease. muddy or dried, what use? beware decay. leaky: for shame! the worker is disgraced. clear, but unused; how senseless is the waste! well laid and lined, how noble the display. come drink the water- cold, pellucid- chaste. here

rrogance and violence hurt the stranger. 57 the sun hexagram air of air- sun: wood, wind; mark their subtly suave persistance! elastic ease, the line of least resistance. infirm of purpose, learn the soldier's way. ask humbly of the gods to guide thy course! violent excess of struggle breeds remorse. wide forethoughts and shrewd tactics pledge thee prey. with steady, easy strokes apply thy force. fear, indecision, sap the last resource. 58 the tui hexagram water of water- tui: still waters may run deep and free; mistake not slackness for philosophy! appease thyself, harmonious in thy sphere! single thy will, most utterly sincere! turn not aside when siren pleasures woo! search thyself well to make thy purpose clear. too trustful customers may buy too dear 'tis pleasant to be captain of thy

ld of fools. the kingly man stands firm, divides and rules. one needs a horse in this world's mob-mellay; one needs a refuge, a secure shrewd plan. we must have knocks, nor mind them, in the fray. scatter the mob, then pick the choice array. command the mob, and fill their bellies, man! good end forgets how badly it began. 60 the kieh hexagram moon of water- kieh: regulations: measured steps, but fear impermanent results if too severe! there is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine

ALEISTER CROWLEY THE LAW OF LIBERTY

ion of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.c

concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and f

hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice "dost thou fail? art thou sorry? is fear in thine heart" he says again "where i am, these are not" there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction "wisdom says; be strong! then canst thou bear more joy. be not animal: refine thy rapture! if the law of liberty get any book for free on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if th

ALEISTER CROWLEY THE LOST CONTINENT

blet of rock, carved on one side with a representation of the three stages of life: the fields, the labour mill, the factory; and on the other side with these words "to enter atlas, fly" beneath this an elaborate series of graphic pictures showed how to acquire the art of flying. during all the generations of atlas, not one man had been known to take advantage of these instructions. the principal fear of the populace was a variation of any kind from routine. for any such the people had one word only, though this word changed its annotation in different centuries 'witchcraft 'heresy 'madness 'bad form 'sex-perversion 'black magic' were its principal shapes in the last four thousand years of the dominion of atlas. sneezing, idleness, smiling, were regarded as premonitory. any cessation from

anguish. the sea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and tempests roared; tumult was triumphant. for years after the catastrophe the dying tremors of the event still shook mankind with fear* and the eternal waves of the great mother rolled over atlas, save where earth in her agony thrust up gaunt pinnacles, bare masts of wreckage to mark the vanished continent. save for its heirs, of whose successors it is my highest honour to be the youngest and the least worthy, oblivion fell, like one last night in which the sun should be forever extinct, upon the land of atlas and its people

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s to admit as to love "when" and "where" we will. few people, surely, have been seriously worried by restrictions of time and place. one can only think of lovers who live with fearsome families or in inhospitable lodgings, on a rainy night, buffeted from one police-bullied hotel to another. perhaps this permission is intended to indicate the propriety of performing the sexual act without shame or fear, not waiting for darkness or seeking secrecy, but by daylight in public places, as serenely as if it were a natural incident in a morning stroll. custom would soon surfeit curiosity, and copulation attract less attention than a new fashion in frocks. for the existing interest in sexual matters is chiefly because, common as the act is, it is closely concealed. nobody is excited by seeing other

new the family) suffering from rheumatoid arthritis, tubercular trouble in the arms, etc. etc- was his wife, she must be immediately available should mr. h. want to exercise his conjugal right (in this case, too, mrs. h. was likely to die if impregnated) the extraordinary feature is that so extremely sensitive and refined a man could be so disgustingly callous on such a matter. even vulgar people fear to appear physically repulsive to the person whom they love. it seems as if the fact of marriage destroys every natural characteristic, and has a set of rules of its own diametrically opposed in spirit and letter to those which govern love. i confidently appeal to impartial observers to say whether the ideals of the book are not cleaner, more wholesome, more human, and more truly moral than t

d of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half-iontellectual half-comprehension of the nature of the truth, which has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malobservation suggested precautions scarce worthy to be called empirical. we see him combat analogous difficulties in a precisely similar manner. history shows us the physician defending mankind against plague, with exorcisms on the one hand and useless herbs on the other. a charred stake is driven through the heart of a vampire, and his victim is protected with

eir possibilities with regard to the modification of the future. in these supremely important verses of the book of the law, it becomes clear that nuit is aware of all these facts, and that she regards them as no less than the combination of the lock of the strong room of the future "this (doctrine) shall regenerate the world, the little world, my sister" the misunderstanding of sex, the ignorant fear like a fog, the ignorant lust like a miasma, these things have done more to keep back humanity from realization of itself, and from intelligent cooperation with its destiny, than any other dozen things put together. the vileness and falseness or religion itself have been the monsters aborted from the dark womb of its infernal mystery. there is nothing unclean or degrading in any manifestation

onsiderations. the act of love must be spontaneous, in absolute freedom. the man must be true to himself. romeo must not be thrust on rosaline for family, social, or financial reasons. desdemona must not be barred from othello for reasons of race or religion. the homosexual must not blaspheme his nature and commit spiritual suicide by suppressing love or attempting to pervert it, as ignorance and fear, shame and weakness, so often induce him to do. whatever the act which expresses the soul, that act and no other is right. but, on the other hand, whatever the act may be it is always a sacrament; and, however profaned, it is always efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of

ALEISTER CROWLEY THE QABALAH

ine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or path or nu

ber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have rybd, connected with rbd, adding the secret phallic power. 220. this is the number of verses of liber legis. it represents 10 22, i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men

ALEISTER CROWLEY THE SWORD OF SONG

his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought much, experienced much, yet would rather die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor br

revity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. altern

er to the wheel72 ay, and each being we may guess now that the very crystals feel! 620 for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man s thought in hell itself, bereft of bliss, were less unmerciful than this! 625 no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, 630 or else, to meet man s subtle foe, god and oh! infamy of terror! be like him like him! and for ever! at least i make not such an error: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make en

ath the outward faith find it a devil or a wraith, 715 just as my mood or temper tends! and thus to-day that christ ascends, i take the symbol, leave the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and c

cook, or a coster s matilda! the sword of song 28 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. still you re young yet, scarce forty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your

ALEISTER CROWLEY EQ I 1

t hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt tho

n atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward

d the peculiarities of his colour-sight, i could reproduce them as easily as i could reproduce the peculiarities of his vision of form. i then set to work to get both these peculiarities into half a dozen different sets of glasses "the work took me some six or eight months; and, when i had done my best, i sent a little note round to rossetti and awaited his coming with painful eagerness, hope and fear swaying me in turn. when he came, i gave him a pair of the spectacles; and, when he put them on and looked out into the street, i watched him. he was surprised- that i could see- 67 and more than a little puzzled. while he sat thinking, i explained to him what the old claude-glasses were like and how i had developed his suggestion into this present discovery"'you are an artist, my friend' he

a certain influence on me, and at length i took myself seriously to task: was there any reason for their disdain and dislike? did these glasses of mine really show things as they are, or was i offering but a new caricature of truth, which people were justified in rejecting as unpleasant? i took up again my books on optics and studied the whole subject anew from the beginning. even as i worked, a fear grew upon me: i felt that there was another height before me to climb, and that the last bit of the road would probably be the steepest of all. in the gospels" he went on, in a low, reverent voice "many things are symbolic and of universal application, and it alway seemed to me significant that the hill of calvary came at the end of the long journey. but i shrank from another prolonged effort

eings- the ultimate reality. at once, the new quest 2 weh note: it's the other way around. the wavelength of the violet end of the spectrum is shorter than that of the red end. became the object of my life and, somehow or other i knew before i began the work that the little scraps of comfort or of happiness which i had preserved up to this time, i should now forfeit. i realised with shrinking and fear, that this new inquiry would still further remove me from the sympathy of my fellows "my prevision was justified. i had hardly got well to work- that is, i had only spent a couple of years in vain and torturing experiments- when i was one day arrested for debt. i had paid no attention to the writ; the day of trial came and went without my knowing anything about it; and there was a man in poss

ALEISTER CROWLEY EQ I 5

e impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ea

e that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and

by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of the sephiroth is complete. this sephira, or "path" or "

liber 418. but this was only revealed later. at first i only had abraha, the lord of the adepts "cf" abraha-melin. 214. rvch is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have dbir, connected with dbr, adding the secret phallic power. 220. this is the number of the verses of liber legis. it represents 10 x 22, 115 "i.e" the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of a

sted he his dagger in the hearts of those two slaves that bore him wine; for they knew well the arts of utnar v hi- what the grey crone craves- knew how their kindred in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the desert's bastard brother thuba mleen! for he would wake, and scream aloud the word to annihilate the dream. the triumph of pan. by victor b. neuburg. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of song

ALEISTER CROWLEY EQ I 5

nd! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! retu

hurled out of heaven upon me. i am trying to crawl to the lion, and the ground is covered with sharp knives. i cut myself at every inch. and the voice comes: why art thou there who art here? hast thou not the sign of the number, and the seal of the name, and the ring of the eye? thou wilt not. 23 and i answered and said: i am a creature of earth, and ye would have me swim. and the voice said: thy fear is known; thine ignorance is known; thy weakness is known; but thou art nothing in this matter. shall the grain which is cast into the earth by the hand of the sower debate within itself, saying, am i oats or barley? bond-slave of the curse, we give nothing, we take all. be thou content. that which thou art, thou art. be content. and now the lion passeth over through the aethyr with the crown

ability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my rejoicing, and the sorrow that blackeneth your hearts is the myriad deaths by which i am renewed. and the instability which maketh ye to fear, is the little waverings of balance by which i am assured. and now the veil of silver tissue-stuff closes over him, and above that, a purple veil, and above that, a golden veil, 30 so that now the whole stone is like a thick mat of woven gold wires; and there come forth, one from each side of the stone, two women, and grasp each other by both hands, and kiss, and melt into one another; and me

self utterly to the beloved. and now the breeze is blowing about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so am i the next, and as the next shalt thou reveal me to the multitude' fear not for aught; turn not aside for aught, eremite of nuit, apostle of hadit, warrior of ra hoor khu! the leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. my sacraments are vigorous food and divine madness. come unto me, o ye children of men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this

which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting

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rms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a

all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 34 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally. one of the matters that came up last night with dr. r--d was that of writing rubbish for magazines. he thought that one could do it in the intervals of serious work; but i do not think that one should take the risk. i have spent these many years training my mind to think cleanly and express beautifully. am i to prostitute myself for a handful of brea

he four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and

bottle of meursault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return the mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my knowledge of hashish-effects, i could very 44 likely have broken up the apophis-kingdom of yesterday in a moment, and the truth of it would have been 5 per cent. drug and 95 per cent. magic; but nobody would have believed me. remember that this record is for the british public,"who may like me yet. god forbid! for i cannot echo browning's hope. their greasine

ncholia, for a fourth death. it is not priori" absurd to suggest that there may be some one particular thought that would cause death. in the man with heart disease, for instance, the thought "i will run quickly upstairs" might cause death quite as directly as "i will shoot myself. yet of 61 course this thought acts through the will and the apparatus of nerves and muscles. but might not a sudden fear cause the heart to stop? i think cases are on record. but all this is unknown ground, or, as frank harris would say, unpath'd waters. we are getting dangerously near "mental arsenic" and "all god good bones truth lights liver mind blessing heart one and not of a series ante and pass the buck. the common sense of the practical man of the world is good enough for me! 1.10. will g. r

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ious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as li

at tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac

never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that he shall find no more our beautiful things- there are lovely gates in florence that i fear he will carry away. 207 we have tried to bind him with song and with old customs, but they only held him for a little while, and he has always smitten us and mocked us. when he is blind he shall dance to us and make sport. great clumsy time shall stumble and dance, who like to kill little children and can hurt even the daisies no longer. then shall our children laugh at him who slew babylon's

w babylon's winged bulls and smote great numbers of the elves and fairies, when he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a s

o that mouth and eyes, mischevious, male, alluring! o that twitch of the thighs dorian past enduring! where is wisdom now? where the sage and his doubt? surely the sweat of the brow hath driven the demon out. surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the

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n a spring without motion. every twenty-one days, according to the calendar, i came, pacing the lonely streets of this remote spot. for two hours each time did i wait and wait, longing, eager, nervous, hopeful, hopeless, desperate, distressed, with gigantic thoughts crowding my mind. i almost despaired of seeing this moment; at last it has come. i forgot the duties of art, the call of reason, the fear of uncertain meetings, the very natural care for the most precious existence on this planet. but i am well rewarded. you have come. my globe of transparent crystal had shown me the truth. you have come, escaping my enemies, and you are for the time to come at my disposition" i thought at first that the man was under the influence of drink and that it was useless to argue with him. besides, i

i shall have to call for assistance and give you in charge. i am a savant and a nobleman, known all over the world, i daresay "i am no fool, and i shall keep you. come, i must be off to brighton to-night; i have left my thoughts in the coverless box there "i shall not go to brighton, sir! are you mad? do i look like a piece of wood "the appearance has nothing to do with the case. as to madness, i fear i "should" have gone mad "if" i had not found you at last. come; my men are waiting, ready for any 358 emergency, and i shall be compelled to use their strength if you refuse to follow me. we are off to brighton, and i shall there put you in your proper place. oh, my thoughts, my lofty thoughts" he went on "you shall to-night be sequestered from the world of your enemies "i should like to kno

of his face gushed a sad tune, and from his eyes many a bitter tear; but, as i said before, he addressed me not. i was not a little surprised, as he is the only one with me to know the secrets of the box. but i respected his silence. the two others were more suitable for my purpose. one was a strongly built fellow, with a certain air of intelligence 369 about him; but he was yet too besotted with fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind

hem back again. but i now perceive that my narrative will appear almost incoherent if i do not at this point of the history pass over a few incidents and the daily toil of civilising, in order to state immediately the chief facts. the negroes after a while submitted to me; my two wives are most attentive, and wait upon me with a laudable zeal. the strongly built sailor, who has recovered from his fear, is my most devoted lieutenant, and as his ideas are scarce he never asks for any explanations, and follows faithfully all my orders. the man-whose-nose-sings-at-will i have put in irons. his mutism was beginning to upset me. the natives enjoy immensely their visit to the cage, where, as a canary should, he continually sings through his nasal appendage. 381 the circumference of the island is

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ughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur independently. 41 v "for this paternal intellect, which comprehendeth the intelligibles and adorneth th

e. i think, therefore, that we may dismiss the alleged danger of acquiring the hashish habit as fantastic. nobody will acquire the habit but the destined drug-slave; and he may just as well have the hashish habit as any other; he is sure to fall under the power of some enchantress. all these alarmist reports, however, are really worthless, worthless at the best as the "omne ignotum pro terribili" fear 55 of the savage for an unfamiliar shape of bottle, worthless at the worst as the temperance crank's account of the fatal effects of alcohol, the vegetarian's account of the dangers of meat-eating, or the missionary's account of the religion of the people he lives among. the alleged sensuality of hashish- even baudelaire admits it- simply does not exist for me, perhaps because there is no ger

t that body rise through the air to a great height. stop. look around you. probably the eyes of your "astral" body will be closed. it is sometimes difficult to open them. you will then perceive all sorts of forms, varying as you travel about. their nature will depend almost entirely on your power of control. some people may even perceive the phantoms of delirium and madness, and truly go mad from fear and horror. let the "astral" body return and sit down, coinciding with the physical body. closely unite the two: the experiment is over. practice makes perfect. this practice is delusive and even dangerous; it is best to precede and follow it by a carefully performed "lesser ritual of the pentagram<
d exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleo

common people. the 66 reproach against mystics that their symbols are obscure is just as well founded as a similar reproach against the algebraist or the chemist. a paper at the chemical society is often completely intelligible only to some three or four of the odd hundred distinguished chemists in the room. what is gained to "popular science" is lost to exactitude; and in a paper of this sort i fear rather the reproach of my mystical masers than that of the bewildered crowd. more important and certain than the mere characteristics of mystic traces in themselves is the great and and vital diagnostic that the result of a true trance is to inspire the yogi with power to do first- rate work in his own department. people who produce maudlin and hysterical gush, inane sentimentality, who are f

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thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ bene

(now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto

that thou stand forth very visibly, endowed with an audible voice, speaking truth in the language wherein i have called thee forth. let iahdonhi, elohim tzebaoth, michael, raphael, beni elohim, tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind th

duly and rightly materialized, then pass on to the request of the mighty magus of art; but if not, then doth the magus of art assume the god form of thoth, and say] thou comest not! then will i work and work again. i will destroy thee and uproot thee out of heaven and earth and hell. thy place shall be come empty; and the horror of horrors shall abide in thy heart, and i will overwhelm thee with fear and trembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place thereon also his seal and character; t

unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and

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the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress and progress not. i ought to be relating a personal experience. one night, one sleepless night, i was allowing my eternal enemies, the harpies to whom i have already referred, the following of their fancy for a while. they were poachy enough for me not to fear them. earlier in the evening i and a few friends had been discussing affinities and mysteries, among other subjects, and as i lay in bed one of the recent mysteries gave mental food to the harpies. my thoughts were of course utterly passive and need no record. but something which subsequently happened causes me to mention this. let me recall the main facts of the brighton murder. on the night

to you, sir, on purpose to see you, to speak to you. i came from the sky. now, do not look at the alarm bell. my message is a pleasant one. you are chosen for a mission "i thought i had borne enough, and expressed at once the idea that my strong desire was to be left alone. the stranger laughed in a queer manner, and as my eyes met his once more, i felt a peculiar sensation of mixed sympathy and fear. it was then that i noticed how brightening to any one his eyes could be. he spoke in a gentler tone"'i am going to explain to you the object of my coming. you are going back to brighton to-morrow night, are you not"'yes, i am; but that is no concern of yours"'be silent. look at me. all right. listen now "i heard no more his human voice. as i raised my head a feeling of lost consciousness ove

old friend of ours; we enjoyed his masterly translation of ch: f r 's "the pathology of emotions" and his various writings in the days of the old "free review" and "university review" when j. m. robertson was worth reading, a review (by the way) which was assassinated by the prurient pot-scourers who would put a pair of "pants" on phoebus apollo, and who presumably take their bath in the dark for fear of expiring in a priapic frenzy at the sight of their own nakedness. dr. park in this most admirable little treatise declares that alcohol is one of "the good creatures of god; and that alcohol is a poison is only true relatively "it is not true of the stimulant dosage. it is true of it as a narcotic, in narcotic dosage "so the objection to the use of alcohol, because in overdosage it is a po

n from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional cheats from using his instructions for their frauds and levies of blackmail. 320 as to mr. waite's constant pomposities, he seems to think that the obscurer his style and the vaguer his phrases, the greater initiate he will appear. nobody but mr. waite knows "all" about the tarot, it appears; and he won't tell. reminds one of the story

ou mighty one, thou creator of all things, i renounce unto thee the sorrow of my mother, and the threshold of my home, and all the labour of my father's hands; so that i may be led unto the mansion of thy light, and be consumed in the unutterable joy of thine everlasting rapture. 7. o my god, thou mighty one, thou creator of all things, i renounce unto thee the yearning for paradise, and the dark fear of hell, and the feast of the corruption of the grave; so that as a child i may be led unto thy kingdom, and be consumed in the unutterable joy of thine everlasting rapture. 8. o my god, thou mighty one, thou creator of all things, i renounce unto thee the moonlit peaks of the mountains, and the arrow-shapen kiss of the firs, and all the travail of the winds; so that i may be lost on the summ

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and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit's life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are 12 the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would

ect saints. while the imagination faints before their truth, they veil it close as amid the utmost snows the tallest peaks most straitly hide with clouds their holy heads. divide the planes! be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are those souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied 44 with wind of sp

as. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one_ loose, jagg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high 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-brigh

a, coffee, and alcoholic drinks are powerful adjuvants which accelerate more or less the outbreak of this mysterious intoxication? 66 chapter iii the playground of the seraphim what does one experience? what does one see? marvellous things, is it not so? wonderful sights? is it very beautiful? and very terrible? and very dangerous? such are the usual questions which, with a curiosity mingled with fear, those ignorant of hashish address to its adepts. it is, as it were, the childish impatience to know, resembling that of those people who have never quitted their firesides when they meet a man who returns from distant and unknown countries. they imagine hashish-drunkenness to themselves as a prodigious country, a vast theatre of sleight-of-hand and of juggling, where all is miraculous, all u

o to say) density, would do. allow me to remark in passing that this proposition can be inverted, and that the most disgusting and revolting perfume would become perhaps a pleasure to inhale if it were reduced to its minimum quantity and intensity. there! there is happiness; heaven in a teaspoon; happiness, with all its intoxication, all its folly, all its childishness. you can swallow it without fear; it is not fatal; it will in nowise injure your physical organs. perhaps (later on) too 69 frequent an employment of the sorcery will diminish the strength of your will; perhaps you will be less a man than you are today; but retribution is so far off, and the nature of the eventual disaster so difficult to define! what is it that you risk? a little nervous fatigue to- morrow_ no more. do you

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his nature. finished is that which is written concerning the formulae of the magic of light: hb:aleph hb:vau hb:heh hb:koph-final hb:vau hb:resh hb:bet hb:vau hb:shin hb:dalet hb:qof hb:heh f171 on the 7th of march p. left calcutta for benares, arriving there on the following day, and lodging at the h tel de paris he continued his concentration practices, in his diary on this date he writes "the fear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a

to do my business for me. but alas! for five, and for twenty-five, and for sixty-five, 206 and for three hundred and twenty-five myriads of myriads of myriads of kotis of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamae

"overwhelmed by the tragedy. looks up] well, i was told he other day that he held a lot of land in london and has more tenants than the duke of westminster! ossory. well, we'll hope its is true. but in these days one never knows. and he leaves a very unpleasant impression wherever he goes. if i were not an englishman i should say that the feeling i had for him was not very far removed from actual fear! carr. well said, sir. hearts of oak in the city, eh [ossory "glares at him suspiciously" euphemia "both enjoys the joke and is "angry that her father is the butt of it" euphemia. well, i'm not afraid of him- i think i rather like him. i'm sure he's a good man, when one knows him. 217 carr. oh, todd's a good sort! i think i must be going, sir. euphemia. i wish you would stay and help me with

e next day or two. carr. well, if you really wish it, i will try and be of what service i can [carr "with his back to audience, laughs with his hands, behind it" mrs. ossory. that is indeed kind of you, professor [carr's "hand-laugh grows riotous" grandfather. where is nurse? i want my whisky and milk. mrs. ossory["rings] i shall go down to lunch, alfred. lunch when you like, please, everybody. i fear the house will be much upset for a day or two. you must go down to the mortuary at once. i am really too upset to do anything more. carr["over" l "to" euphemia] she hasn't done much yet! euphemia. what a brute you are! mrs. ossory. and we can't possibly go to the dear duchess on friday! carr["almost in tears. forgive my seeming callousness! on my honour, i never thought of that "sunt lachryma

the present instance, dan, to whom i had told my former experience, was not surprised to hear me break forth at the final cadence of our song into a 251 pal of unextinguishable laughter, but begged to know what was its cause, that he might laugh too. i could only cry out that my right leg was a tin case filled with stair-rods, and as i limped along, keeping that member perfectly rigid, both from fear of cracking the metal and the difficulty of bending it, i heard the rattle of the brazen contents shaken from side to side with feeling of the most supreme absurdity possible to the human soul. presently the leg was restored to its former state, but in the interim its mate had grown to a size which would have made it a very respectable totter for brian boru or one of the titans. elevated some

ALEISTER CROWLEY EQUINOX EQ I 4 3

e 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 womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow

-bought avenue, and cluster on the upper ground. ah! but dawn's dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the un

naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is 'ware that, lackeyed by the devil-king, the beast- the questing beast- is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it, spear to spear, as good knight should, to face his foes. nay! but the end is come. black earth belches that peerless paladin up from her gulphs- untimely birth- her horror could not hold him in! 79 white as a corpse, the hero hails the dawn, that night of fear still shaking his body. all death's doubt assails him. was it sleep or w

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

uest, his sword loose and his vizor down, his buckler braced, his lance in rest. now, then, god save thee, palamede! who courseth yonder on the field? those silver arms, that sable steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that proud lip as he uplifts his vizor "come, an end! in vain, sir fox, thy thousand turns and shifts" sir palamede was white with fear. lord christ! those features were his own; his own that voice so icy clear that cuts him, cuts him to the bone "false knight! false knight" the stranger cried "thou bastard dog, sir palamede? i am the good knight fain to ride upon the questing beast at need. 99 thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel w

ALEISTER CROWLEY EQUINOX EQ I 4

evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of

tal medicine: some practical suggestions from a spiritual standpoint. by oliver huckel, s.t.d. with an introduction by lewellys f. barker, m.d. summary of contents- the new outlook for health. the unique powers of mind. the spiritual mastery of the body. faith as a vital force. the healing value of prayer. glimpses of the sub-conscious self. the training of the hidden energies. the casting out of fear. the cause and cure of the worry habit. the gospel of relaxation. work as a factor in health. inspiration of the mental outlook. best books for further reading "it is a cheerful, inspiriting book, and should fulfil its object to give mental galvanic shocks to spiritual paralytics "sunday times "a serious exposition of the way a spiritual guide may helpfully minister to the diseased "bristol t

on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but that one man, and that is he, the beloved" in this excellent series can also be obtained raja yoga, one rupee; karma yoga, twelve annas; and jnana yoga, one rupee, which is worth knowing considering that the english edition of this last-mentioned work is priced at eleven shillings. j. f. c. f [yet we find vivek nanda, at the end of

ai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in brihad ranyaka, 2. 1. 19. that is his real form, in which he is exalted above desire, and is free from evil and fear. for just as one who dallies with a beloved wife has no consciousness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the

explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch towers of the elements (see dr. dee's system, also golden dawn ms. entitled "the concourse of the fo

ALEISTER CROWLEY EQUINOX EQ I 6 2

sing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capricornus "run up, tearing the veil asunder" bro. capricornus emissarius "flings himself at foot of altar" choragoge "lights salt again, or other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capr

and the stubborn lights grow tender, and the hard sounds hush and cease. in the wheel of heaven revolving, mysteries of death and birth, in the womb of time dissolving, shape anew a heaven and earth, ever changing, ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to di

ht, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is in the west 59 when the sun sinks, and royal rays of moonrise flash across the day's["he rises and faces altar" i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they pa

t mouth and eyes, mischievous, male, alluring! o that twitch of the thighs, dorian past enduring! where is wisdom now! where the sage and his doubt? surely the sweat of the brow hath driven the demon out. 119 surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady

be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in the adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that o

ALEISTER CROWLEY EQUINOX EQ I 6

19 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who hav

my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of 37 existences, and rooted deeper than the no

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

st ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for me to go astray. now as i swam i came upon one floundering and spluttering in the strea

64 and the end shall be as is appointed by the master of the house; but this i know, that this ship is the king's ship. and in my bosom are the champak-blossom, and the mustard seed, and the oak-leaf, more lovely than before. and upon us watcheth ever he that is appointed to watch. and the wild swan sings ever; and my heart sings ever. now then i had laid aside the pen, and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and

ALEX SANDERS THE KING OF THE WITCHES

arges; many went into great detail about the spells they had worked, and were proud to be named. these same prisoners went to the gallows almost gaily, just as much martyrs to their religion as the early christians who were thrown to the lions. despite the vivid imagination of witnesses, the credulity of the public that encouraged them to believe the fantastic lies they were told, and the general fear of witchcraft, many judges refused to accept the evidence even when it included a confession. an average of 20 per cent of the accused were found guilty and executed; the others were either let off with a year in gaol-which could amount to a death sentence in those unsanitary days-or were set free. witch mania did not develop in england until the second half of the sixteenth century. between

or one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and activities of one of the most powerful living witches and to gauge the appeal of witchcraft to thousands of ordinary men and women. my own position with regard to the phenomenon is that i would no more become a witch than i would a parachutistand for the same reason: fear. even looking into my own future holds no attraction for me. that witches can see the futureor part of it-i have no doubt. that they can alter its course, i prefer to deny. witches have no monopoly of wisdom and the only common denominator amongst them is the joy they fmd in their god. reared first as a nonconformist and then as an anglican, i was taught early to fear god. later in life, when

gyptian manu- museum in the isle.ofm. in 950h .setupawitchcraft of witch weapons he d dw ,ere e exhibited his collection. ie m 1964 t d. witches ate considered novices bh? ay ?ardnerian' learnt their rituals from recordh de edltary witches who to generation; they are acce;te e 1 'fll from ,generation only of the first grade, egttlmate witches, but ,the repeal in 1951 of the old' wirches .from the fear of. witchcraft act releasing revi.val of the cult but thpersecution di.d much to help the wi,tches claim to ,hose covens operated by hr ereditary ave met co' 1 centuries. alexander sanders hi l tent y throughout the line of welsh witches d ms .l descended from a long grandmother. he is ess:tial7 as mltlated, as a child by his. though he has experimented j'th bpirokfess onal white witch. dang

ning they took. their places within the circle and began their incantations. theros scented incense f1lled the room. hour. after.'hour they .called to the gods,repeatingthechants'andsecret mimes according to the instructions in' the key ofso"lomon,'but without result. at midnight they began all over again, remaining silent in between the invocations. suddenly theboy stiffened and cried out,'feat' fear, fear' and' fell. over as if asleep. when they. shook.him awake he .could not remember.having spoken. alex wondered if this; in fact,had been the m.essage;and he asked bill if he was afraid to continue 'ofcoursei'm not' he replied, buteunice was. she admitted that she was hating every minute ofit; every wisp of smoke terrified her and she .was sure she would faint if an angel so much as breat

utside his jurisdiction still dispute each other's rituals, they may be able to compromise when they have the opportunity of discussing the details openly with more experienced witches. alex regards his present residence in london as a prelude to the real work he will begin once he finds a suitable site for the witch centre. it will be in the country where outdoor rituals can be practised without fear of alarming neighbours. meanwhile he is consolidating the progress witchcraft has made this decade. each year more and more responsible people-many of them middle-aged-join his ranks. as traditional religion wanes and people seek a substitute, many are attracted to the 'back-to-nature' aspects of witchcraft. the simpleworship oflove and fertility canbe immenselyappealing in a materialistic ag

ALEXANDRIAN BOOK OF SHADOWS OCCULT

consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from torture say "i had an evil dream, i was beside myself, i was crazed" 66. not all magistrates are bad, if there be an excuse, they may show mercy. if you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary t

s when none pursueth. power shared is power lost. seek thine enemy in secret. thoughts are things: as a man thinkest, so he is. no one person can accomplish all. danger is never overcome without danger. the past is fixed, yet the future may be bent. where communication fails, confusion follows. some things cannot be understood by mortal man. many such must simply be accepted. rush in where angels fear to tread: the gods are with you. as a man thinketh, so is he. if you think small, you become small. remember the passwords: perfect love and perfect trust, so trust the universe and be at home everywhere. if you imagine and fear 'i will get trapped, of course you will get trapped. fear not, and you won't. you are never less alone than when you think you are alone. fear not, for fear is failur

altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third to pass thee through this dread door. h grasps c above waist with h's left arm, kisses c on the lips, and swings c into the circle with h's body, from behind. s (or p if no s) closes the gate. h leads c to each quarter in turn, saying: h: take heed, ye lords o

e, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou a guiding star above us, be thou a smooth path beneath us; kindle thou within our hearts a flame of love for our neighbours, to out foes, to our friends, to our kindred all, to all men on the broad earth; o merciful son of cerridwen, from the lowliest thing that liveth, to th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

meaning of "peace" he stands, as it were, in a void, or in a vacuum, wherein naught seemingly can reach him; he stands betwixt earth and heaven for a brief second, conscious of naught but the meaning of things as they are, realising his own essential divinity, and the part which he must play when he again returns to earth service from the council chamber of heaven. he is conscious of no anxiety, fear, or doubt. he has contacted the divine "presence" and has seen the vision. he knows what he has to do and how he must do it, and peace and joy unutterable fill his heart. this is an interlude of stillness before a period of renewed activity, which begins at the moment that the rod is applied. whilst he has been thus withdrawn within himself, with all his forces centred in his heart, the atten

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

only are possible. development of etheric vision universally. this will be due to two causes: first, the scientific recognition of the existence of the etheric levels, thereby freeing people from the onus of adverse public opinion, and enabling them to reveal what they have individually long realised. etheric vision is comparatively common even now. but comment concerning it is rare, owing to the fear of criticism. secondly, the increased activity of the devas of the ethers, which throws the matter of the etheric levels into more active vibration, with consequent reflex action on the eye of man. increased mental activity and the spread of education (of the concrete mental kind) everywhere. this will result in: increased competition between units and between groups. the organization of busi

xth race is living upon earth. third. the builders of all animal etheric forms. these are a group closely allied with those who build the human form. they came in force from a reservoir of energy which was kept in a quiescent condition until the physical condition of any particular scheme warranted their activity. with them came in much that accounts for the present sad condition, for much of the fear, hatred, and destructive condition to be found among the animals is caused by their bodies being built, and the work of evolution carried on by the "imperfect gods (as h. p. b. expresses it) working in imperfect matter as yet imperfectly manipulated. the secret of fear is hidden in the etheric body, and the particular type of substance out of which it may be built. 3. the builders of the plan

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and of extreme ignorance coupled with desire for personal gain which produced hatred of abel in the heart of cain and caused the first murder, or the destruction of a brother's form. this should be carefully considered, for hate in some degree, aversion to some extent, is present in every human heart. only, however, when it is entirely overcome by love or the sense of unity will death, danger and fear pass out of the ken of the human family. 9. intense desire for sentient existence is attachment. this is inherent in every form, is self-perpetuating, and known even to the very wise. this form of attachment is the basic cause of all manifestation. it is inherent in the relationship of the two great opposites, spirit and matter; it is the governing factor in logoic manifestation and this is t

debts is ever a sorrowful process. certain past eventualities necesitate present conditions both of heredity, environment and type of body, and the form, both of vehicle and group relations, is painful to the soul, who is confined thereby. 2. anxieties. this concerns the present and is sometimes translated apprehensions. if the student will study this term he will note that it covers not only the fear of evil in suffering, but also the fear of failure in the spiritual body in service. these equally cause pain and distress and parallel the awakening of the real man to a realisation of his heritage. 3. subliminal impressions, has relation to the future and concerns those forebodings as to death, suffering and need which dominate so many of the sons of men. it is the unknown and its possibili

in suffering, but also the fear of failure in the spiritual body in service. these equally cause pain and distress and parallel the awakening of the real man to a realisation of his heritage. 3. subliminal impressions, has relation to the future and concerns those forebodings as to death, suffering and need which dominate so many of the sons of men. it is the unknown and its possibilities that we fear both for ourselves and others, and this in its turn produces pain. 16. pain which is yet to come may be warded off- 85- the light of the soul copyright 1998 lucis trust the sanskrit words here give a twofold idea. they infer first of all that certain types of coming "misery (as some translations give it) may be avoided by a right adjustment of a man's energies so that through his changed atti

is response to outer contacts is ever more rapid and his capacity for pain, physical and emotional, becomes greatly increased. this is apparent in the fifth race and particularly in the fifth subrace in the increasing frequency of suicide. the capacity of the race to suffer is due to the development and refinement of the physical vehicle and to the evolution of the body of feeling, the astral. 6. fear. as the mental body develops and the modifications of the thinking principle become more rapid, fear and that which it produces begin to demonstrate. this is not the instinctual fear of animals and of the savage races, which is based upon the response of the physical body to physical plane conditions, but the fears of the mind, based upon memory, imagination and anticipation, and the power to

and samadhi of the highest kind be known. sorrow, the fifth modification, is dispelled by the glory of the illumination received. the pairs of opposites are no longer at war. 6. the stage wherein the chela realises that matter or form have no longer any power over him. he can then say "the gunas or qualities of matter in the three worlds no longer attract me; they call forth no response from me" fear therefore is eliminated for there is nothing in the disciple which can attract to him evil, death or pain. thus equally the sixth modification is overcome and realisation of the true nature of divinity and utter bliss takes its place. 7. full self-realisation is the next and final stage. the initiate can now say, with full conscious knowledge "i am that i am" and he knows himself as one with

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

n then say "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 exa

that he had been taking breathing exercises, with the idea of improving his health, from a teacher who had come to his city. the result of his well-intentioned ignorance was that he opened up the inner hearing in the psychic sense. he said in his letter to me "as i write to you upon my typewriter i can hear all sorts of voices and words and sounds which are not physical. i cannot stop them and i fear for my mind. won't you please tell me what i ought to do to tune them out" during the past ten years, many hundreds of people have come to me, asking for help, owing to the effects of indiscriminate following of the advice of teachers of breathing. they are quite desperate and frequently are in a serious psychic condition. some we can help. some few for whom we can do nothing end in asylums f

and dreadful, and seldom, if ever, of a happy nature) they carry much comfort to the writer and make him feel he is a great and wonderful soul; and, fortunately, they are generally innocuous. their name is legion, and they become exceedingly tiresome after one has toiled through a few of the manuscripts. some few are definitely destructive. they foretell great and immediate cataclysms, and breed fear in the world. even suppose these predictions are true, one is tempted to ask whether anything is gained by frightening the public and whether it is not more constructive to build the realization of their immortal destiny into people than to tell them they are going down in a tidal wave, or will be submerged in the catastrophe which is going to wipe their particular city off the map. what are

and write down and hand around to their friends. under this category come the writings of those who are sensitive in a more mental manner, and can tune in telepathically with the mental world; they are responsive to the mind of some powerful thinker, or to the massed concepts of the religious world; they register, on mental- 110- from intellect to intuition copyright 1998 lucis trust levels, the fear and hatred and separativeness of the masses. whether the material they record is good or bad, whether it is happy, which it seldom is, or unhappy in nature, and whether it carries a vibration of fear and foreboding, it is all psychic stuff, and it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building

ativeness of the masses. whether the material they record is good or bad, whether it is happy, which it seldom is, or unhappy in nature, and whether it carries a vibration of fear and foreboding, it is all psychic stuff, and it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led to much writing of a psychic nature, and the exclusiveness of organized religion has led many to separate themselves off from the rest of humanity and to regard themselves as the elect of the lord, with the mark of the christ on their foreheads and, therefore, to take the position that they are safe and the rest of the world must perish, unless they can be brought

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

thus constructed by an aspirant in his meditation work are lost and fail in their objective because of the chaotic and whirling state of the aspirant's emotional body. thus good intentions come to naught; thus good purpose and planned work for the master fail to materialize because, as the thought-form passes downward on to the plane of desire and emotion, it contacts only the seething waters of fear, of suspicion, of hatred, of vicious or purely physical desire. these being more potent than the little form, drown it, and it passes out of sight and out of existence, and the man becomes conscious of another abortive effort. or again, the "condition of the waters" is not that of a self-engendered whirlpool, but is more allied to that of a pool, stirred into a frothy and boiling surge, throu

ure the baby thought-form (with its mental nucleus) is necessarily part of the planetary emotional form and hence vibrates in unison with that form. this should also be carefully considered, for the emotional body is thrown into a state of activity by the general astral condition and must be handled wisely from this angle. at this time there are three qualities predominating in the planetary form fear, expectancy and a- 94- a treatise on white magic copyright 1998 lucis trust climaxing desire (in the human family) for material possession. note the word "climaxing. the summation of human desire for material happiness has been reached, and the peak of that desire has been passed; thus mankind has achieved and surmounted much. but the rhythm of the ages is strong. these three qualities have t

the human family) for material possession. note the word "climaxing. the summation of human desire for material happiness has been reached, and the peak of that desire has been passed; thus mankind has achieved and surmounted much. but the rhythm of the ages is strong. these three qualities have to be grasped and discounted by the aspirant as he seeks to serve from mental levels. in the place of fear he must substitute that peace which is the prerogative of those who live always in the light of the eternal; in the place of questioning expectancy he must substitute that placid, yet active, assurance of the ultimate objective which comes from a vision of the plan and his contact with other disciples and later with the master. desire for material possession must be superseded by aspiration f

lopment. conditions as yet are not appropriate, but humanity is urged to be ready and open-minded and prepared for this development. later will come the power to materialize thought-forms. people will come into incarnation who will have the ability temporarily to create and vitalize these thought-forms, and so enable the general public to see them. the time, however, is not yet. there is too much fear, and not enough experience of truth in the world. more knowledge must be acquired as to the nature of thought and of matter, and this must be followed experimentally by those with acute trained minds, a high rate of vibration, and bodies built of the finest matter. the attainment of this will involve discipline, pain, self-abnegation and abstinence. see you to it. the group of teachers with w

fe true. speaking symbolically the substance of the astral plane is animated by three types of divine force, which, when brought together, produce the great illusion. these are: first, the force of selfish desire. this involutionary energy plays a big part in bringing about evolution, for selfishness is the nursery of infant souls. hence the aspirant refuses to be held by it. second, the force of fear. this is the product of ignorance, and in its initial stages it is not the product of wrong thinking. it is basically instinctual and is found dominating in the non-mental animal kingdom as well as in the human kingdom. but in the human, its power is increased potently through the powers of the mind, and through memory of past pain and grievance and through anticipation of those we foresee, t

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

but united group effort would eventuate in an inspired reorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help, cast away fear and go forward with joy and courage into the future? there has been, behind all the books which i h

ar and the best known of the rays. the mantram which defines its purpose is unlike the others and might be expressed somewhat as follows: the crusade is on. the warriors march upon their way. they crush and kill all that impedes their way, and aught that rises on their onward path is trampled under foot. march towards the light. the work goes forward. the workers veil their eyes from pity as from fear. the work is all that counts. the form must disappear so that the loving spirit may enter into rest. naught must arrest the progress of the workers with the plan. they enter upon the work assigned with paean and with song. the cross is reared on high; the form is laid thereon, and on that cross must render up its life. each builds a cross which forms the cross. they mount upon the cross. thro

up and a radiance revealed which will result in a tremendous stimulation of mankind and bring about an awakening of a new order. man will be keyed up to a perception and to a contact which will enable him to see through, which will reveal the nature of the fourth dimension, and will blend the subjective and the objective together into a new world. death will lose its terrors, and that particular fear will come to an end. men are so occupied with their demand for light, so earnest in their cry for release from the present blindness, and so anxious for relief from the surrounding chaos, that they are apt to forget that from the inner side there is also a great effort and "push" to help, on the part of the custodians of the plan and their assistants. this urge on their part to help is more a

end, and workers will enter into more extensive fields, if the work proves effective. should the spiritually minded and intellectually constituted people of the race fail at this time to initiate the plan, to wrest it out of the unseen and carry it into the realm of the seen, then we shall see a period of difficulty and of slower growth, but no entire collapse of the fabric of civilisation as the fear-mongers indicate. but we shall anticipate no such failure and no such setback to the carefully laid plans of the watchers on the inner side. the word has gone out to rally all the disciples and aspirants of the world to an intensive work, and with that appeal from the great ones i seek to occupy myself. everyone is needed and must go forward with hope and certainty. the hierarchy is, with con

med and ill-judged efforts of the earnest follower of the great lord. above all else the work is handicapped by the personality reactions of the leaders of the groups dedicated to esotericism. all personality reactions are, in the majority of cases, based upon emotion of some kind or another. personal ambition, the desire (sometimes unrecognised) to be the supreme authority in a particular group, fear of interlopers and of terminologies (expressing identical truths, and jealousy of other leaders, plus a sincere though foggy and deluded interpretation of truth, are a great detriment to the cause of the hierarchy. and everywhere these things are to be seen! the seat of all this trouble is to be found in the desire-feeling-emotional body, and in an undue attachment to- 145- a treatise on the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he evidences of this unfolding plan in the steady growth of several ideas that are now dominant in the world. without going into detail or entering into lengthy expositions of the subject, the growth of the plan and of the racial response can be traced quite clearly in the development of the god idea. first, god was a far-away, anthropomorphic deity, unknown and unloved, but regarded with awe and fear, and worshipped as the deity expressing himself through the forces of nature. as time elapsed, this distant god drew a little nearer to his people, taking on a more human colouring until, in the jewish dispensation, we find him much like ourselves, but still the wrathful, ethical ruler, and still obeyed and feared. he approached still nearer as time went on; and before the advent of christian

tes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. an initiation takes place whenever a man becomes, through his own self-effort, an initiate. then having taken "the kingdom of heaven by violence,"13 and having "worked out" his "own salvation through fear and trembling,"14 his spiritual status is immediately recognised by his peers, and he is admitted to initiation. at initiation two things happen: the initiate discovers his fellow initiates, those with whom he can associate, and he finds out also the mission to which he is called. he becomes aware of his divinity in a new and factual sense, not just as a deeply spiritual hope, an intriguing h

e told that "when they had lifted up their eyes, they saw no man, save jesus only."25 the familiar appeared to them again. it is of real interest to compare a somewhat similar story related in the bhagavad gita, wherein arjuna has had revealed to him the glorious form of the lord. at the close of the revelation god, in the person of krishna, says to him, with tenderness and understanding "let not fear nor confusion overcome thee, beholding my form so terrible! behold my former shape once more, thy fear gone, thy heart at rest" and then he goes on to tell him "this form of mine which thou hast seen is hard indeed to see! even the gods ever desire a sight of this form! nor can i be seen thus through vedas, penances, gifts, sacrifices, in the form which thou hast seen. but i can be known thus

rend teacher of the world. none equal thee; how could any be greater? even in the three worlds there is none like thee in might "therefore bowing down, prostrating my body before thee, i seek thy grace, o worthy lord! as the father his son, the comrade his comrade, the beloved his beloved, so deign thou, lord, to pardon me! i exult, beholding what was never seen before, and my heart trembles with fear; show me, lord, the former form; lord of gods, be gracious, upholder of worlds."33 chapter five the fourth initiation. the crucifixion key thought a fire-mist and a planet, a crystal and a cell, a jelly-fish and a saurian, and caves where the cave-men dwell; then a sense of law and beauty, and a face turned from the clod some call it evolution, and others call it god. like tides on a crescent

final expression of the cosmic sacrifice and to say to us, as he did upon the cross "it is finished."16 we can now "enter into the joy of the lord."17 men are learning to love, and they will, and do, repudiate a theology which makes of god a force of hardness and cruelty in the world, unparalleled by men. the whole trend of human life tends to repudiate those ancient tenets which were founded in fear, and instead, courageously faces the facts and the responsibilities which are inherent in its spiritual birthright. 2 when the church lays its emphasis upon the living christ, and when it recognises that its forms and ceremonies, its festivals and rituals are inherited from a very ancient past, we shall then have the emergence of a new religion which will be as much divorced from form and the

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

ric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. en

n there must be a relinquishment of the hold on physical existence. the young forget, and rightly forget, the inevitability of that final symbolic detachment which we call death. but when life has played its part and age has taken its toll of interests and strength, the tired and world-weary man has no- 47- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust fear of the detaching process and seeks not to hold on to that which earlier was desired. he welcomes death, and relinquishes willingly that which earlier engrossed his attention. in considering the processes of appropriation, the following phrases should be studied, as they throw a light upon the various stages from different angles: 1. the stage of concretisation and materialisation. the soul ta

another pilgrim in the dark came up, and groping, found the follower 'lead me and others to the light' he cried. the follower found no words, no indicated leader, no formulas of truth, no forms or ceremonies. he found himself a leader, and drew others to the light, the light that shone on every hand. he worked and struggled forward. his hand held others, and for their sake, he hid his shame, his fear, his hopelessness and his despair. he uttered words of surety and faith in life, and light and god, in love and understanding. his tunnel disappeared. he noticed not its loss. upon the playground of the world he stood with many fellow-players, wide to the light of day. in the far distance stood a mountain blue, and from its summit issued forth a voice which said 'come forward to the mountain

stinct which is the basis of his sense of immortality, and which is his guarantee of union with the opposite pole to the personality the soul. being an attribute of deity, and being a divine instinct and, therefore, part of the subconscious life of god himself, it will be obvious that, given the original premise that there is a god, transcendent and immanent, we have, therefore, no cause for real fear or foreboding. god's instincts are stronger and more vital and pure than are those of humanity, and must eventually triumph, coming forth into full flower and expression. all the lower instincts with which man battles are but the distortions (in time and space) of reality, and hence the value of the occult teaching that by pondering upon the good, the beautiful and the true, we transmute our

avor. it is paralleled by the effort, constantly made upon the physical plane, to equip, instruct, and train the mechanism of brain and hand and voice through which the inspiration must flow, so that there may be right expression and a correct externalisation of the inner reality. the discipline involved is great and it is here that many artists fail. their failure is based on various things on a fear that the use of the mind will cripple endeavor, and that spontaneous creative art is, and must be primarily emotional and intuitive, and must not be crippled and handicapped by too great an attention to mental training. it is based on inertia which finds creative work the line of least resistance and which seeks not to understand the way in which the inspiration comes, or how the externalisat

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ilings, and have demanded it more loudly than the permission to be silent about their soul life. their demand has been based on a true recognition that the discussion of a spiritual happening with those who do not understand has in it a great deal of danger the danger of misinterpretation, of glamour and of illusion. the desire for reticence in the personality life is based usually on pride, on a fear of criticism, on terror of being derided, misunderstood and judged; these are all unworthy motives. among the disciples of the new age groups and ever in a master's inner ashram, there is no need for this theory of reticence. you are co-disciples and co-workers. if any of you have in the past or may in the future become initiates, it will not affect your relation to your fellow-disciples in t

entation of the sensed realities will then lead the thinking people of the world to arrest their present trend of thought and to cooperate more fully and freely in the enlightenment of the world. i use the word "enlightenment" in its occult sense. the full measure of what can be done depends (as far as the individual disciple is concerned) upon his inner power to live each day as a soul free from fear, free from self-consciousness and free from those reactions which stir the astral or emotional body into organised activity, based on ancient habits. for the disciple and for the success of his work, an astral body of stillness and of acquiescence, sensitive to impressions from the soul and from the master, and reflecting the vision with as much purity of outline as may be possible, is the go

rol is to be found in the sentence just given. the process of achieving this control constitutes one of the most difficult periods in the life of the disciple and quite one of the longest from the angle of time. for this you should be prepared. particularly is it difficult at this time to triumph over emotion because of the intense emotional condition of the entire human family and the widespread fear and terror for which the energy of the black lodge of adepts is responsible. this definitely complicates your problem and that of all disciples: it tends to foster a most potent glamour. so i beg of you to proceed with courage, joy, understanding, extreme caution and at the same time with speed. i would point out also that the intention of all true disciples is to stand by their group brother

lessened for you and you have found it hard to struggle along. i have not much to say to you at this time; you are coming closer to your master and in such cases fellow disciples may not interfere. the greatest help that i can give you at this time is to make the above statement to you and this i do. you have the persistence and the will (like tempered steel) of the second ray and can dismiss all fear as to your capacity to weather the storm and difficulty and to win through. nothing can stop you. i would like to give you a special formula or mantram and i have chosen the following phrases to be repeated by you whenever you choose "i am a messenger of light. i am a pilgrim on the way of love. i do not walk alone but know myself as one with all great souls, and one with them in service. the

ubject. when the heart is full of love and the head is full of wisdom, nothing then is ever done that can cause distress to others in the long run. by this, i refer not to action but to the fruits of action. a decision can be made and a line of conduct followed (and the decision can be right) but the eventuating conditions may not be harmoniously adjusted unless there is a subjective freedom from fear, a heart full of love and that loving understanding which is the truest wisdom. the man who is fearless, wise and loving can do anything and the effects will be harmless and good producing. persevere with the meditation upon which you are now engaged. meditate constantly upon the will consecrated to active, loving service. it is the use of the will that is of importance to a disciple, for the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

it not possible that when germany first marched into poland and when france and great britain consequently declared war upon germany, if the entire civilized world of nations (without exception) had likewise declared war and banded together for the defeat of the aggressor, the war would not have lasted as long as it did? interior politics, international jealousies, ancient distrusts and hatreds, fear and a refusal to recognize the facts produced disunity. had all nations seen clearly and renounced their individual selfishness in 1939, the war would have been over much earlier. had all the nations swung into action when japan first went into manchuria or italy into ethiopia, the war which has devastated the entire planet would not have been possible. to that extent, there is no nation with

ies before she herself really knows what is the revelation of which she is custodian. her activity is therefore premature. the true secret of brotherhood (one hitherto unknown and unrealized) is hers to give the world, but as yet she knows not what it is. this fact, that russia is the spiritual custodian of a revelation, is sensed by the other nations in the world; and the first reaction has been fear, based on certain initial mistakes and her premature activity upon the physical plane. nevertheless, all peoples view russia with expectation; they dimly realize that from her will come some new thing, for russia is rapidly maturing and integrating and will demonstrate that she has much to give. the world is witnessing the uprising and the surging forward of a nation which has accomplished in

tution of the cooperative consciousness. here the question at once arises: how can one achieve this and at the same time bring about a high level of individual attainment? is not competition a major spur to all endeavour? this has hitherto been so, but it need not be. the development of an atmosphere which will foster the child's sense of responsibility and set him free from the inhibitions which fear generates, will enable him to attain even higher results. from the standpoint of the educator, this will entail the creation of the correct atmosphere around the child and in this atmosphere certain qualities will flourish and certain characteristics of responsibility and of goodwill will emerge. what is the nature of this atmosphere? 1. an atmosphere of love wherein fear is cast out and the

right 1998 lucis trust by a profound sense of the difficulties to be overcome and the problems to be faced. men and women of vision in every country must be found and mobilized and they are there; they must have the equipment they need and the backing of those whom they can trust. too much must not be demanded at first, for the immediate need is not the impartation of facts but the dissipation of fear, the demonstration that love does exist in the world and the inculcation of a sense of security. then and only then will it be possible to proceed with those more definite processes which will make the long range plan which some of us have visioned a possibility. the long range plan let us now formulate a more extended plan for the future education of the children of the world. we have noted

ed, world prophets and world workers, idealists, opportunists, dictators and investigators and humanitarians. these conflicting idealisms are a wholesome sign, whether we agree with them or not. they are definite reactions to the human demand urgent and right for better conditions, for more light and understanding, for greater cooperation, for security and peace and plenty in the place of terror, fear and starvation- 37- problems of humanity copyright 1998 lucis trust conclusion it is difficult for modern man to conceive of a time when there will be no racial, national or separative religious consciousness present in human thinking. it was equally difficult for prehistoric man to conceive of a time when there would be national thinking. this is a good thing for us to bear in mind. the time

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

re) are seeking to perpetuate that which is old and which sufficed in the past to satisfy the enquirer, but which now fails to do so. sincere but unenlightened religious men are deploring the revolt of youth from doctrinal attitudes. at the same time, along with all seekers, they are demanding a new revelation. they seek something new and arresting by which to attract the masses back to god; they fear that something must be relinquished, that new interpretations of old truths must be found, but fail to realise that a new outlook upon the truth (as it is in christ) must be attained; they sense the approach of new, impending spiritual revelations but are apt to shrink back from their revolutionary effects. they ask themselves many questions and are assailed by deep and disturbing doubts. it

98 lucis trust upon all the paraphernalia so cherished by the ecclesiastically minded? how can the starving children of the world and of europe in particular be salvaged when pleas go out from popes and bishops for money to build cathedrals and erect more churches when the existent churches now stand empty? how can light shine again in the minds of men when churchmen keep the people in a state of fear unless they accept the old theological interpretations and the old ways of approaching god? how can the spiritual and intellectual needs of the people be met when the theological seminaries teach nothing new or appropriate to the day and age, but send out young men to guide humanity who are grounded only in the past interpretations. these young men enter upon their religious training and prep

love accepts the heaven of the churchmen or has any desire to go there. still less do they accept the "lake that burneth with fire and brimstone (rev. xix.20) or the everlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the unreasoning churchmen who seek through doctrine, fear and threat to keep people in line with the obsolete old teaching. the essential truth lies elsewhere "whatsoever a man soweth that shall he also reap (gal. vi.7) is a truth which needs re-emphasising. in these words, st. paul phrases for us the ancient and true teaching of the law of cause and effect, called in the orient the law of karma- 79- the reappearance of the christ copyright 1998 luc

he use of any effort which i can make? why not let the forces of good and evil fight it out alone? why not permit the pressure of the evolutionary current eventually and at long last to bring cessation to the world fight and usher in the triumph of the good? why attempt anything now? these are natural and wholesome reactions. the poverty and starvation of the millions in europe and elsewhere, the fear of russia (warranted or unwarranted, the greed of the capitalistic forces of the world, the selfishness of labour, the aggressiveness of the zionists, claiming as their own a land which has not been theirs for more than fifteen hundred years, the plight of the jews in europe, the desperation of the little man in every country who sees no security or hope anywhere, the work of the churches as

must be duly given; i speak to the thousands of ailing men and women who are preoccupied with taking care of themselves, and so waste hours of the time which could be given to the service of humanity. those who are seeking to tread the path of discipleship should release those many hours spent in needless self-care into the service of the hierarchy. still another alibi, leading to inertia, is the fear people have of speaking about the things of the kingdom of god to others; they are afraid of being rebuffed, or of being thought peculiar, or of intruding. they, therefore, preserve silence, lose opportunity and never discover how ready people are for the discussion of realities, for the comfort and hope which the thought of christ's return can bring, or for the sharing of spiritual light. th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

distant world of causes or look back into the that ancient past and see past and present in their true perspective. i, however, seek to deal with causes predisposing, effective, determining, and productive of those events which cause the present state of affairs. i deal with energies; they are concerned with resultant forces. i would remind you here that these effects which are producing so much fear, foreboding and concern are but temporary and will give place to that ordered, rhythmic imposition of the needed idealism which will be applied eventually by love, motivated by wisdom in cooperation with intelligence. all will be actuated by a dynamic (not a passive) will-to-good. we will divide what i have to say under two points- 3- the destiny of the nations copyright 1998 lucis trust 1. t

ct and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civilisation. from this display of energy, unthinking humanity draws back in fear and likes it not. when full of personality hate and self-will, human beings seek often to turn this energy to their own selfish ends. if human beings (even the best of them) were not so undeveloped and so superficial in their judgments and their vision, they would be able to penetrate behind what is going on in the key countries in the world and see the gradual emergence of new and better con

d and which are working out favourably. the potency of love-wisdom, transmitted by the hierarchy, is playing upon modern humanity in a more intimate and close manner than ever before. the directors of the hierarchy are seeking to evoke an intelligent response from men and an indication that they are conscious of what is happening. most of the response to the shamballa activity is characterised by fear and terror, by sensitivity and distressingly developed reactions to the forces of hate and separation. only a few, here and there, really grasp the vision of the future and realise what is going on, seeing truly the beauty of the emerging plan. it is with these few that the members of the- 10- the destiny of the nations copyright 1998 lucis trust hierarchy can work because they (even when lac

and, i would remind you, all that is occurring is an evidence of energy and is expressive of force. that is the factor never to be forgotten. it is essential that you recognise them as existing. there is little that you, as individuals or as groups, can do about them beyond seeing to it that there is nothing in you which could make you unimportant as you may be a focal point for hate, separation, fear, pride and other characteristics which feed the fires which threaten to bring disaster to the world. each of you can aid more than you can guess through the regulation of thought and ideas, through the cultivation of a loving spirit and through the general use of the great invocation whereby these forces and energies so sorely needed can be invoked. we have now considered the three major ener

fore revelation would come. the trance condition is undesirable, separates the medium from his soul and definitely relegates him to the realm of the negative, of the uncontrolled and of material forces. this development, however, the forces of materiality will prevent if possible because the moment there is positive intelligent understanding of the world on the other side of the veil, there is no fear of death and then the major aspect of their power and their hold on humanity will disappear. if you have followed intelligently what i have said, two points will emerge with clarity in your minds in relation to the initial and immediate activity of these two rays the sixth and the seventh. first, that entire groups of people are increasingly susceptible to their influence and this inevitably

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

mind, but they serve to embody a part of the problem in words and to convey to your minds a definite thoughtform of what we shall later discuss in detail. as to the causes of this world condition, what can i say, brother of mine, which will convey meaning to your minds? the cause lies far back in the consciousness of the "imperfect gods" does that sentence really mean aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear i

of some rule, some set of laws, some- 28- glamour: a world problem copyright 1998 lucis trust authoritative dictum, emanating from state control, from the rule of an oligarchy, or from the dictatorship of some individual. it reduces mankind, as far as one can judge, to set forms and standardises men's activities, regimenting their lives and work. it is imposed and ordered through catering to the fear complex, rampant in humanity at this time; and this fear is one of the most fruitful sources of glamour which we have. we might perhaps and with reason regard it as the seed of all glamour upon our planet. fear has been the incentive to those conditions which have brought about the glamour of the astral plane, though not the illusions of the mental levels of consciousness. when the glamour of

the love of being loved. the glamour of popularity. the glamour of personal wisdom. the glamour of selfish responsibility. the glamour of too complete an understanding, which negates right action. the glamour of self-pity, a basic glamour of this ray. the glamour of the messiah complex, in the world of religion and world need- 72- glamour: a world problem copyright 1998 lucis trust the glamour of fear, based on undue sensitivity. the glamour of self-sacrifice. the glamour of selfish unselfishness. the glamour of self-satisfaction. the glamour of selfish service. ray iii. the glamour of being busy. the glamour of cooperation with the plan in an individual and not a group way. the glamour of active scheming. the glamour of creative work without true motive. the glamour of good intentions, wh

he realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon the belief of the innate rightness of the human spirit, in the divinity of man, and upon the indestructible nature of th

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

exus conversation! the second form of telepathic work is that of mind to mind, and it is with this form of communication that the highest investigation is at this time concerned. only mental types are involved, and the more that emotion and feeling and strong desire can be eliminated, the more accurate will be the work accomplished. the strong desire to achieve success in telepathic work, and the fear of failure, are the surest ways to offset fruitful effort. in all such work as this, an attitude of non-attachment and a spirit of `don't care' are of real assistance. experimenters along this line need to give more time and thought to the recognition of types of force. they need to realise that emotion, and desire for anything, on the part of the receiving agent create streams of emanating e

e might list the divisions of this process. much must remain theoretical, and little can, as yet, be worked out in practice. however, let me list the various forms of telepathic work for your general instruction: 1. telepathic work from solar plexus to solar plexus. with this we have already dealt. this is closely connected with feeling, and little or no thought is involved; it concerns emotions (fear, hate, disgust, love, desire and many other purely astral reactions. it is carried on instinctively and below the diaphragm. 2. telepathic work from mind to mind. this is beginning to be possible, and many more people are capable of this kind of communication than is now realised. people today do not know whence various mental impressions come, and this greatly enhances the complexity of life

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

ort, and money, as concretised energy. they are, secondly, the tests- 123- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust connected with desire and the astral plane. these are subtler in nature, producing automatic effects upon the physical plane; they are not inherent in the animal nature but are imposed by the desire nature and are again three in number: fear, hatred and ambition or desire for power. then there are, thirdly, the tests of the lower critical mind which are: pride, separativeness and cruelty. remember that the worst kind of cruelty is not of a physical nature but is more mental in character. therefore, you have in the category of that which must be tested and proved to be non-existent the following categories, which i am re-enumerati

ore, you have in the category of that which must be tested and proved to be non-existent the following categories, which i am re-enumerating because of their basic importance: 1. sex the relation of the pairs of opposites. these can be selfishly utilised or divinely blended (1) 2. physical comfort life conditions, selfishly appropriated. 3. money selfishly cornered (if i may use such a phrase. 1. fear which conditions activity today (2) 2. hate which is a factor in conditioning relationships. 3. ambition conditioning objectives. 1. pride which is intellectual satisfaction, making the mind the barrier to soul control (3) 2. separativeness which is the isolated attitude and which makes the mind the barrier to right group relations. 3. cruelty which is satisfaction with personality methods an

of the new testament message and he misinterpreted because the truth like all truths as they reach humanity had to pass through the filter of his personality mind and brain; it was then unavoidably given a personal slant and twist and this is responsible for the sorry historical story of christianity and the dire plight of the nations today ostensibly christian nations yet swept by hate, ruled by fear and at the same time by idealism, governed by a fanatical adherence to their national destiny as they interpret it and "out for blood" as the piling up of armaments discloses. all these are sixth ray characteristics, emphasised by scorpio and conditioned by mars which ever rules the path of the individual disciple, and today the world disciple, humanity as a whole, stands at the very portal o

ustment may seem to you to be a meaningless phrase, but when the true and right relationship is established between the orient and the occident (which is not yet the case) it will come about through the activity of libra and the work of the legal profession. libra has been the "sponsor of the law" legislation has hitherto been engrossed with the enforcing of those negations and those attitudes of fear which have been preserved for us in the mosaic code and imposed through the medium of punishment for infringement. this has been a probably necessary stage for child races and for the preservation of a "nursery regime" for men. but mankind is reaching maturity and a different interpretation of the purposes and intents of libra through the medium of law is now required. the law must become the

mountain top of initiation. the results of this creative work of materialising the vision must be carried to the point of effectual demonstration in scorpio in which sign the final tests are applied to prove that the energy is flowing freely and without impediment and obstruction between the throat and sacral centres; to show that right direction has been achieved and that there is no longer any fear that the taurian subject will blunder blindly forward again in his own self-interest but will, in the future, move intelligently upon the way of liberation the way that brings about his own release and at the same time sweeps him into those activities which bring about the release of others. in scorpio, the man who has mastered his lessons in taurus must demonstrate that creativity which will

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

vine. why is it that they are so often forgotten and the disagreeable, sad or terrible things remain fixtures in one's mind? i do not know. apparently on this peculiar planet of ours, suffering is registered more acutely than happiness and seems more enduring in effect. perhaps, also, we are afraid of happiness and push it away from us under the influence of man's great outstanding characteristic fear. in esoteric circles, there is much learned talk about the law of karma which is, after all, only the eastern name for the great law of cause and effect; the emphasis is ever upon evil karma and how to avoid it. yet i would guarantee that, taking it by and large, there is far more general good karma than evil; i say this in spite of the world war, the unutterable horror by which we have been

day work out, more satisfactorily, our definite relationship- 11- the unfinished autobiography copyright 1998 lucis trust i suppose one of the greatest drawbacks in the life of any child is having no real home. the lack of it most certainly conditioned my sister and me. both my parents died before i was nine years old and both died of tuberculosis (consumption, as it was called in those days. the fear of tuberculosis lay like an imminent threat over both of us in our early years and also our father's resentment over our existence, particularly, for some reason, over mine. he probably felt my mother would be alive if having two children had not drained her physical resources. my father was frederic foster la trobe-bateman and my mother was alice hollinshead. both were of very old stock my f

r, i had not the remotest idea who he was. i was scared stiff at the occurrence. young as i was, i was intelligent enough to know something about adolescent mysticism and religious hysteria; i had heard religious workers discussing it. i had attended many revival meetings and had seen people "losing control" of themselves, as i called it. i, therefore, never mentioned my experience to any one for fear that they would class me as a "mental case" and one who would have to be carefully watched and handled. i was intensely alive spiritually. i was conscious of my faults to an abnormal degree. i was stopping- 22- the unfinished autobiography copyright 1998 lucis trust with my aunt margaret at castramont, in kirkcudbrightshire, at the time and the atmosphere was exactly right. it was a sunday mo

ts of native shops, silverware and beautiful carpets, silent-footed natives, moslems, hindus, sikhs, rajputs, gurkhas, native soldiers and policemen, an occasional elephant with his mahout, strange smells, unfamiliar language, and always the sun, except during the monsoon always and ever the heat. such are some of the memories i have of that time. i loved india. i have always hoped to go back but fear i shall not manage it this life. i have many friends in india, and among indians who live in other countries. i know something of the problem of india, of its longing for independence, of its internal strife and conflicts, of its multiple languages and races, its teeming population and its many creeds. i do not know it intimately for i was only there a few years, but i loved the people. peopl

d been won over to better things, not by my eloquent preaching or by any emphasis upon the theological precept that the blood of jesus could save them, but simply by loving understanding. i had not believed that that was possible. i had yet to learn that love is the keynote of the christ's teaching and that it is his love and life that saves and not any violent theological pronouncements over the fear of hell. there are many little incidents connected with this time in india that i could relate but they are probably of more interest to me than anyone else. i went from one home to another, attending to the accounts, interviewing the managers, holding endless gospel meetings, talking to the soldiers about their souls or their families, visiting in the military hospitals and dealing with the

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

and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcomed, and that the process of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is against disease, and the reaction of the form life upon the thought of man fosters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, and the tendency to self-perpetuation of the life within the form is one of our greatest god-given capacities and will persist. but in the human family this must eventually give place to the use of death as the organised, freeing process in order to

aster morya "imperil- 43- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust are many and must be considered. why are these difficulties of the astral body so "perilous" and so serious? worry and irritation are dangerous because: 1. they lower the vitality of the man to such a point that he becomes susceptible to disease. the scourge of influenza has its roots in fear and worry, and once the world settles down to freedom from the present "fearful" condition, we shall see the disease die out. 2. they are so highly infectious from the astral point of view that they lower in a peculiar manner the astral atmosphere, and thus make it hard for people in the astral sense to breathe freely. 3. because the astral conditions of fear, worry and irritation are so wide

s. i have cited sufficient reasons for the effects of worry and irritation to demonstrate to you the wideness of the difficulty. it is not much use at this time to talk of the remedy. one does not say to an influenza patient (when the worst throes of the disease are upon him "there is nothing the matter. pay no attention. get up and go about your business" it is no use saying to men today "do not fear. leave off worrying. all will be well" they will not believe you, for one thing and that is fortunate, for it is not true. things are not well and humanity and the planetary life are not well. this, the hierarchy knows, and is working for the amelioration of the conditions. when the throes of the "planetary influenza" are over (and the patient will not die, then investigation can be made and

rarchical proposals) have to contend? do you appreciate the dead weight of preconceived and ancient determinations which have to be moved before the hierarchy can cause a new and needed concept to penetrate into the consciousness of the average thinking (or again should i say, unthinking) public. the field of medicine is a most difficult field in which to work, for the subject is so intimate, and fear enters so strongly into the reactions of those who must be reached. the gulf between the old and established and the new and the spiritually demanded, needs much long and careful bridging. a great deal of the difficulty is, curiously enough, to be found fostered by the newer schools of thought. orthodox medicine is slow, and rightly slow, in adopting new techniques and methods; it is at times

of the law of karma (which is our theme today) be offset. the negroes are americans, as well as the new englanders and all other stocks which are not indigenous in this country, and the constitution is theirs also. as yet- 155- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the privileges it confers are withheld by those who are the slaves of selfishness and fear. 4. the liberation of humanity by the united nations. we are participating in a great spectacular and symbolic happening and are watching it in process. the liberation of the individual has moved onward through the symbolic liberation of a section of humanity (the remnants of the first two races, the lemurian and the atlantean) to the liberation of millions of human beings, enslaved by the fo

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

r much of the pain and suffering in later life. what then can be done? what, apart from the more technical approaches outlined by me in earlier parts of this instruction, should be the effort on the part of parents and educators? first, and above everything else, the effort should be made to provide an atmosphere wherein certain qualities can flourish and emerge. 1. an atmosphere of love, wherein fear is cast out and the child realises he has no cause for timidity, shyness or caution, and one in which he receives courteous treatment at the hands of others, and is expected also to render equally courteous treatment in return. this is rare indeed to find in schoolrooms or in homes for that matter. this atmosphere of love is not an emotional, sentimental form of love but is based upon a reali

alled, world prophets and world workers, idealists, opportunists, dictators, investigators and humanitarians. these conflicting idealisms are a wholesome sign, whether we agree with them or not. they are definitely exploiting the human demand urgent and right for better conditions, for more light and understanding, for greater cooperation, for security and peace and plenty in the place of terror, fear and starvation. it is difficult for modern man to conceive of a time when there will be no racial, national or separative religious consciousness present in human thinking. it was equally difficult for prehistoric man to conceive of a time when there would be national thinking and this is a good thing for us to bear in mind. the time when humanity will be able to think in universal terms stil

is constitutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally end the fear of death, negate all sense of separateness, and make a man responsive in his brain consciousness to impressions coming to him from the higher spiritual realms or from the mind of god. thus he will more easily be initiated into the purposes and plans of the creator. 2. the science of meditation. at present meditation is associated in the minds of men with religious matters. but that relates on

r communistic. these ideologies are, in the last analysis, materialising dreams or visions. for these, modern youth is taught that he must work and strive and, if necessary, fight. it is therefore surely apparent that behind all the surface turmoil and chaos so devastatingly present today in the consciousness of- 70- education in the new age copyright 1998 lucis trust humanity, and behind all the fear and apprehension, the hate and separativeness, human beings are beginning to blend in themselves three states of consciousness that of the individual, of the citizen, and of the idealist. the power to achieve this, and to be all these states simultaneously, is now reaching down into those levels of human life which we call "submerged classes" all this is very good and part of the ordained pla

phets and workers, idealists, opportunists, dictators and investigators on all sides, in every department of human thought and in every land. this idealism is a good sign. it is also responsible for the seething unrest and the urgent demand for better conditions, more light and understanding, deepened cooperation, for a security based on right adjustments, and for peace and plenty in the place of fear, terror and starvation. it is not my intention to handle this subject from the angle of the many modern textbooks on government, on law, or on the many schemes (economic, political, etc) which are today so dominantly engrossing attention. i do not intend to go into details or definitions. the exponents of the differing creeds can provide the needed literature and present their case far more s

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ich is described as that of "light fluctuation" the stanzas for disciples, which i have at times quoted to you, speak of this stage as follows "in and out of the light, as a moth around a candle, flicker the sparks. these sparks are men, awakened to the light, but men who know not that the greater light puts out their little light and draws the sparks unto itself. they cannot face the light. they fear its utter truth. they come; they go; again do they return, only again to leave" hold these brothers, who still remain your group brothers though temporarily in pralaya, warmly in your hearts. hold them in love. seek not to bring them aid or draw them back again within the circle of your service. they are at the point where their own souls alone and i, their master, know the right timing of ap

he intelligent citizen and seeking always to shoulder his share of national and group responsibility; there is also a suffering emotional human being, bewildered oft by world agony, reacting painfully to the sorrows and distresses of his fellowmen, horrified by the appalling psychological results of world war, by the psychological impacts and complexities, aghast at the present and overwhelmed by fear of the future. the greater his power to include, the greater his strain and pain; the further on he is upon the way, the more keen are his reactions and the more he thinks and plans for the future, and the greater also the clarity with which he can view the imminent possibilities. i would not have it otherwise; this threefold position which inevitably you have to take and which you cannot avo

nsification ofttimes of self-interest and of concentration upon one's self, always with the best of intentions and aspiration. one's limitations, physical or otherwise, look unduly large; one's faults are exaggerated in one's consciousness, though not so oft in expression; the extent of the service needed and demanded by the soul appears so great that the disciple at times refuses cooperation for fear of failure or from undue consciousness of himself; excuses for non-service or for only partial service are easily found and appropriated; postponement of all-out help today, plus complete dedication to human need, is easily condoned on the basis of health, time, home limitations, fear of one kind or another, age, or a belief that this life is preparatory to full service in the next; alibis ar

nsibility of this group is purpose. it is will fused and blended and dispersed. i charge you to waste no time in idle speculation, but to carry your responsibility as it should be carried, remembering that your only value is group determined. placement determines effort (i suggest that you analyse this statement. consequences are hierarchical. there is lowered vitality in the world today due to a fear psychosis. command your forces, stand in the light, and the suspended mental link will recharge the magnetic field for which you, as a group, are responsible. the fusion exists in a small degree now, but purpose is the magnetised line along which the fire may travel. you have preserved your interest and effort for many years now. can you continue with this enterprise? it is for you a task of

scipleship in the new age- volume ii copyright 1998 lucis trust worked together for many years and i know you all well. i have told you that in the light of the ashram there is naught concealed. these instructions are bridging instructions which will suffice until the day comes when you will step into a closer relation and will have overcome the personality to such an extent that there will be no fear of your making any serious mistakes; you can then be depended upon, as are all true accepted serving disciples. the teaching along special lines of the new age presentation of esoteric truth, necessary in preparation for initiation, will continue; it is essential that the second volume of discipleship in the new age should reach the public. this new teaching (or rather this new sequence of te

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally identical. if the work of the great ones is to go forward as desired in these days of stress and of world need, it is imperative that these various groups should begin to recognise their real unity in goal, guidance and technique, and that their leaders should realise that it is fear of other leaders and the desire that their group should be numerically the most important which prompts the frequent use of the words "this is a different discipline" or "their work is not the same as ours" it is this attitude which is hindering the true growth of spiritual life and understanding among the many students gathered into the many outer organisations. at this time, the "great here

upied with the work of training aspirants and preparing them for discipleship, or superintending the work of disciples as they prepare- 11- the externalisation of the hierarchy copyright 1998 lucis trust themselves to take initiation. then will cease the present attempts to hinder each other's work by comparison of methods and of techniques, by criticism and defamation, by warning and the cult of fear, and the insistence on exclusiveness. it is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. aspirants in these schools present a different problem from that of ordinary psychism and mediumship. these men and women have offered themselves for intellectual training and have subjected themselves to a forcing process which is intended to bring

ese three ways, if you so desire. 3. the objective of all the work to be done at this time is to educate public opinion and to familiarise the thinking people of the world with the urgency and the opportunity of the next two years. if this is indeed so, what am i doing to make this possible? to elaborate this question: a. have i spoken to all i could in my environment, or have i been held back by fear? b. have i made possible the wide distribution of the pamphlet on this subject? its distribution in its present form is possible only until the fall of 1936, and the time is therefore short. c. have i aided in a material and financial way as far as is possible? can i do more than i have done so far to help to meet this requirement? d. what more of my time can i give to help this work, to aid

an and their problem is therefore- 30- the externalisation of the hierarchy copyright 1998 lucis trust 1. to establish that state of personality development which will lead to magnetic living upon the physical plane. 2. to study the laws of life, which are the laws of health and of right relationship. 3. to develop that continuity of consciousness which will "open the doors of life and dispel the fear of the known and of that which disappears" from the angle of the work of the world healers, the above is a statement of opportunity. this they face as the nucleus or one of the germs or seeds of the new civilisation and the coming culture. it embodies the objective of all their work, and their contribution to the united work of the groups. equally so, they can bridge the gap at present existi

heir particular time, but an idealism of a more material kind a generally recognised present idealism. they are not usually reactionary nor are they found among the intuitive workers of their age, but they take what is grounded, settled and easily available made so by the thinkers of their time and then give it a material, national and selfish twist and objective, and so force it on the masses by fear, warlike means and material promises. they belong, therefore, more practically to the third ray methods of work, for they are intelligent, expedient, and materially constructive. true idealism, involving as it must the new age patterns, and religious incentives are lacking in their techniques. nevertheless, they do lead the race on another step, for they have a mass effect in evoking thought

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

all the time the hierarchy is aiding in his development and at the same time protecting the way from him until such time as glamour cannot reach him. this individual security of his is only reached between the time of taking the second initiation and the third. prior to that, he is still regarded as a potential hazard and as unstable. after that, he may suffer from illusion, but there is then no fear of his permanently turning back and reaching the left-hand path and so perhaps, in rare cases, finding his way into the black lodge. the major liability of the average initiate is sloth or lack of speed. ponder on that. i would have you grasp clearly the highly condensed presentation i have given you. some of it you know already but it is the synthetic presentation which i would have you appr

re addressed to the neophyte who is getting his first glimpse of group relations leading to group initiation "and dost thou see the door, o chela in the light? i see the door and hear a calling voice. what should i do, o master of my life? go through that door and waste not time in backward glances at the road just trodden. go forward into light. the door is far too narrow, o master of my life. i fear i cannot pass. go closer to the door and take the hand in thine of another pilgrim on the way of life. go closer to the door; seek not to enter it alone. i cannot see the door, now that i grasp the hand of the brother on the right and the brother on the left. i seem surrounded by the pilgrims on the way. alike they seem, their note is one; they seem like unto me, and press around on every sid

formed its own magnetic field, possessed its own ring-pass-not, and became a dynamic mediating centre between shamballa and humanity. it has oft been told in occult and theosophical literature that the hierarchy withdrew as a penalising measure because of the wickedness of mankind. this is only superficially true and is an instance of a man-made interpretation; giving us the first example of the fear-and-punishment psychology which from that time on has conditioned all religious teaching. the withdrawing masters had their paul to distort the truth, just as had the christ, their august head today. the truth was far otherwise- 247- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the time came in those distant aeons when a certain percentage of

rth" initiation and manifest the christ life on a large scale for the first time during a period of economic adjustment of which the word "bread" is but a symbol. this period started in the year 1825 and will continue until the end of this century. the unfoldment of the christ life as a result of the presence and activities of the second divine aspect of love will result in the ending of economic fear, and the "house of bread" will become the "house of plenty" bread as the symbol of material human need will eventually be controlled by a vast group of initiates of the first initiation by those whose lives are beginning to be controlled by the christ-consciousness, which is the consciousness of responsibility and service. these initiates exist in their thousands today; they will be present i

d the forces of evil (temporarily) to work through germany and precipitate the world conflict. but germany will recover, provided she does not again permit herself to become a battleground, owing to her strategic position in central europe. it is for this recovery that all men of goodwill must work. it is perhaps appropriate to point out here that the spiritual forces of the planet do not greatly fear a renewed outbreak of war upon the physical plane. there are many chances that it can be averted because the mounting revolt of the masses against physical plane war, the general fatigue of the nations and the use of the united nations councils for the ventilation of difficulties and problems may prove effective. each of the three great powers has its own internal conflict, conditioned by its

ALICE BAILEY THE LABOURS OF HERCULES

odern conditions are the various details of the dramatic and oft-times amusing story of his efforts upon the path of ascension. each one of us is an embryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all fear and the control of the natural forces of the human nature. these hercules has to face in every possible combination before he climbs the mount of initiation in capricorn and becomes the server of humanity. competition and selfish objectives have to be completely changed and eliminated, and we shall find hercules learning the lesson that to grasp anything for the separated self is no part of t

individual, only to discover that individualism must be sacrificed intelligently to the good of the group. he discovers likewise that personal greed has no place in the life of the aspirant who is seeking liberation from the ever recurring cycle of existence and the constant crucifixion upon the cross of matter. the characteristics of the man immersed in form life and under the rule of matter are fear, individualism, competition and greed. these have to give place to spiritual confidence, cooperation, group awareness and selflessness. this is the lesson that hercules brings to us, and this is the demonstration [10] of the life of god which is being wrought out in the creative process, and which flowers forth more beautifully each time that the life of god makes its sweep around the zodiac

of wisdom, and now you can stand [15] free. proceed to labor now, remembering as you do, that at the final turning of the wheel will come the mystery of death. forget this not. what is your age, my son "i had turned eighteen summers when i slew the lion, and hence i wear its skin. again at twenty-one, i met my bride. today i stand before you trebly free- free from my early teachers, free from the fear of fear, and free indeed from all desire "boast not, my son, but prove to me the nature of this freedom which you sense. again in leo, will you meet the lion. what will you do? again in gemini, the teachers whom you slew will cross your path. have you indeed left them behind? what will you do? again in scorpio, will you wrestle with desire. will you stand free, or will the serpent meet you wi

ble and discouraged, hercules returned unto his task. he sought the mares again from place to place, leaving his friend, dying upon the ground. again he caught the horses, and drove them through the gate himself. but abderis lay dead. the teacher looked him o'er with care and sent the horses to the place of peace, there to he tamed and broken to their tasks. the people of that land, released from fear, welcomed the deliverer, acclaiming hercules as savior of the land. but abderis lay dead.the teacher turned to hercules and said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task and then pass on to further service to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tib

it. a dragon with one hundred heads protects the maidens and the tree. guard thyself well from strength too great for thee, from wiles too subtle for thy comprehension. watch well. the second thing that i would say to thee is that thy search will carry thee where five great tests will meet thee on the way. each will afford thee scope for wisdom, understanding, skill and opportunity. watch well. i fear, my son, that you will fail to recognize these points upon the way. but time alone will show; god speed thee in thy search" with confidence, because success nor failure held for him a claim, hercules went forth upon the way, sure of himself, his wisdom and his strength. through the third gate he passed, going due north. throughout the land he passed, seeking the sacred tree, but found it not

AN INTRO TO STUDY OF THE KABALAH

symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or

ANALYSIS OF THE 5 6 INITIATION

. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the candidate is brought forth in preparation for the actual initiation and placed within the confines of the womb box. the candidate then spends twenty-one hours in confined space in total darkness with only short intervals for bread, water and physical defecation requirements. how this prepares the candidate 1. the candidate is allowed to face fear within him or herself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several s

ANATHEMA OF ZOS

ave only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you believe of the least-ye needs must thrive all things. ye are of all things, of all knowledge, and, be like, will you or stupidity to further self-misery! your wish? your heaven? i say your desire is women. your potential desire a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contr

brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless to offer heaven new sexuality s. once in this world i enjoyed laughter-when i remembered the value i gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called i. and you? certainly not befit

orry vainglory, for the wrath of heaven is heavy on easy self-indulgence. in your desire to create a world, do unto others as you would-when sufficiently courageous. to cast aside, not save, i come. inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with their word-tawdry phantasmagoria; to disillusion and awaken every fear of your natural, rapacious selves. living the most contemptible and generating everything beastly, are ye so vain of your excuse to expect other than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. c

er than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. criminals of folly? ye but sin against self. there is no sin for those of heaven's delight. i would ye resist not nor exploit your evil: such is of fear, and somnambulism is born of hypocrisy. in pleasure heaven shall break every law before this earth shall pass away. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, therefore, shall break the precept or live its transgression shall have relativit

ome cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. your love is born of fear; but far better to hate than further deception. i would make your way difficult. give and take of all men indiscriminately. i know your love and hate. inquire of red diet. within your stomach is civil war. only in self-love is procreative will. what now! shall i attempt wisdom by words? alphabetic truths with legerdemain grammar? there is no spoken truth that is not past-more wisely forgotten

APOCALYPSE MOSES

en in a dream this night the blood of my son amilabes who is styled abel being poured into the mouth of cain his brother and he went on drinking it without pity. but he begged him to leave him a little of it. 3 yet he hearkened not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and go and see what has happened to them (i fear) lest the adversary may be assailing them somewhere' chapter 3. 1 and they both went and found abel murdered. i by the hand of cain his brother. 2 and god saith to michael the archangel 'say to adam:reveal not the secret that thou knowest to cain thy son, for he is a son of wrath. but grieve not, for i will give thee another son in his stead; he shall show (to thee) all that thou shalt do. do

up, come to me and i will tell thee a word whereby thou mayst have profit" 2 and he arose and came to him. and the devil saith to him "i hear that thou art wiser than all the beasts, and i have come to counsel thee. 3 why dost thou eat of adam's tares and not of paradise? rise up and we will cause him to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but h

only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith t

2 but when your father came, i spake to him words of transgression (which have brought us down from our great glory. 3 for, when he came, i opened my mouth and the devil was speaking, and i began to exhort him and said "come hither, my lord adam, hearken to me and eat of the fruit of the tree of which god told us not to eat of it, and thou shalt be as a god" 4 and your father answered and said "i fear lest god be wroth with me" and i said to him "fear not, for as soon as thou hast eaten thou shalt know good and evil" 5 and speedily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archa

with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul

APOCRYPHON OF JOHN

is) erimacho; and he who reigns over the wetness (is) athuro. and the mother of all of these, onorthochrasaei, stands in their midst, since she is illimitable, and she mixes with all of them. and she is truly matter, for they are nourished by her "the four chief demons are: ephememphi, who belongs to pleasure, yoko, who belongs to desire, nenentophni, who belongs to grief, blaomen, who belongs to fear. and the mother of them all is aesthesis-ouch-epi-ptoe. and from the four demons passions came forth. and from grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and

and the mother of them all is aesthesis-ouch-epi-ptoe. and from the four demons passions came forth. and from grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed

ARADIA GOSPEL OF THE WITCHES

m him. and he went to his fellow disciples and related to them what the savior had told him. jesus christ, amen. the apocryphon according to j a 30 this passage recalls strangely enough the worship of the graeco-roman goddess pavororfear, the attendant on mars. she was much invoked, as in the present instance, to terrify intrudersor an enemy. aeschylusmakes the seven chiefs before thebes swear by fear, mars, and bellona.mem. acad. of inscriptions, v. 9.appendix.comments on the foregoing t exts. 31 hence the saying that to know all would be to forvive all; which may be nine-tenths true, butthereisa tenth of responsible guilt. 32 friedrich, symbolik, p. 283.(33) i am here reminded, by a strange coincidence, that i having rediscovered the very ancient andlost art of the hinese how to make bot

reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the

hat of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this herb, yet tis not it which boils,i boil the fear, 29 that it may keep afarany intruder, and if such should come(t o spy upon my rite, may he be struckwith fear and in his terror haste away! 30 having said thus, put the boiled herbs in a bottle and spread the cards on the table one by one, say-ing: battezzo queste quaranta carte!ma non batezzo le quaranta carte,battezzo quaranta dei superi,alla dea lavernache le suepersone divengono un vulca

th collecting and preserving it.it is very probably that there were as many touching episodes among the heathen martyrs who wereforced to give up their beloved deities, such as diana, venus, the graces, and others, who wereworshipped for beauty, as there were even among the christians who were thrown to the lions. forthe heathen lovedtheir gods with a human personal sympathy, without mysticism or fear, as if theyhad been blood-relations; and there were many among them who really believed that such was thecase when some damsel who had made afaux pasgot out of it by attributing it all to some god,faun, or satyr; which is very touching. there is a great deal to be said for as well as against the idol-aters or worshippers of dolls, as i heard a small girl define them. page 45 n r r r r r it ca

be added that, as the tale declares, the house in question is still standing.there is a peasants house at the beginning of the hill or ascent leading to volterra, and it is calledthe house of the wind. near it there once stood a small palace, wherein dwelt a married couple,who had but one child, a daughter, whom they adored. truly if the child had but a headache, theyeach had a worse attack from fear.little by little as the girl grew older, and all the thought of the mother, who was very devout, was thatshe should become a nun. but the girl did not like this, and declared that she hoped to be marriedlike others. and when looking from her window one day, she saw and heard the birds singing in thevines and among the trees all so merrily, she said to her mother that she hoped some day to hav

BALANONES TEMPLE OF SET FAQ

people will call the temple of set "satanic" many setians do, too, but not all "satan" is a name given to the prince of darkness, just like "set" is a name given to the prince of darkness. however "set" is a name given by a religion which found setian principles attractive and noble, and which honored the prince of darkness "satan" is a name given to the prince of darkness by christianity out of fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term used by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing philosophically from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal e

ekends) recognition, you should remember, is just that- recognition. the work must be done by you. communicating that can take many forms other than direct f2f. publishing articles in the various newsletters, communicating with other initiates via direct email, phone conversations, and attending larger gatherings (which occur in the continental us many times each year) are all adequate. from "fun fear, date: sat, 19 dec 1998, as an isolated setian, i had similiar concerns, but i must agree with koyote. the internet is a wonderful tool for contacting priests and priestesses, and as koyote suggested, writing articles for _the scroll of set_ is equally rewarding. also, there are several correspondence pylons available. beyond this, i have realized that one should _embrace_ one's isolation. ju

reference: mailto//ftp@etext.archive.umich.edu (paul southworth) october, 1997: i could not find the quartz/occult directory november, 1997: it appears that all files dealing with the tos have been removed from this site because of their age. 7.6 those stories about us despite our general policy of keeping a low profile, sometimes rumors about us do get spread, generally by people who dislike or fear us for some reason (perhaps because so little is known about us, or simply because of our non-christian belief system, or for other reasons. if anyone (perhaps someone else at a location of one of our formal meetings, or someone you meet on the 'net, or some other acquaintance) should ask you any of the following questions, it's good to be able to give them the correct answers. 7.6.1 a cult "

BASIL VALENTINE TWELVE KEYS

if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and openly, i am prohibited from doing so by twelve keys of basil valentine 16 of 95 the law of god, and by the fear of his wrath, and of eternal lest the gift of the most high should be abused. if, however, you do not understand the theoretical part of my work, perhaps the practical part will serve to enlighten you more fully. i will therefore proceed to shew how, by the help of god, i was enabled to prepare the stone of the ancients, and, for your further instruction, i will add twelve keys, in which i gi

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

dan, sum ldan, rtsod ldan (ages possessing half virtue, a third virtue, and strife, respectively. 301 in li yul lcang ra smug po "khotan, the dark willow grove" 302 king of khotan. 303 he thought he would practice the dharma. 304 "good moon" 305 called glory of the dharma. 306 she was endowed with a beautiful form. 307 in order to bathe. 308 having come forth from the thick of the forest. 309 for fear of it spreading. 310 saying "a rough degenerate who is a jealous monk is engaging in sexual intercourse with the princess" 311 soldiers. 312 [this she told] to her father, which was that a poisonous snake emerged [and the monk] applied medicinal deer musk. 313 "i will be reborn into existence as the mother of chorwa and i will become your executioner" the actual tibetan is as follows: ra li s

.ubham. e. terma entrusting the warlord s life-energy to tamdrin (328.5-332) thus called "the lotus-empowered terma which entrusts the warlord s life-energy" homage to the lord of the glorious haughty ones! at the time when the propitiation of tamdrin has passed, the seven violence demon brothers are certain to arise in reality. with respect to that, one should strive to offer and praise without fear [329] when one entrusts the dharma teachings, create a great red offering mansion. on the peak, arrange the seven pure food offerings for the might demons adorned with red banners. disperse the choicest of the pure [offerings] and the drink offerings, and entrust these actions. the disciple said "because [these offerings] are red and increase by means of the desire to accomplish powerful acti

BLACK SERPENT1

he people society thinks of when they hear about satanism and demonolatry. oftentimes people accuse the left hand path community of being unable to give love and compassion for this same reason. once again, the myth rears its ugly head from the bowels of human intolerance and spews forth misconceptions. and yet they move on, in the open, proudly saying "i am a satanist" or "i am a demonolator. we fear no one but ourselves" they feel love and compassion just like anyone else, because they too, are human beings. they've just happened to choose a different path- a path that leads into a world man has yet to understand. a path carved by a pantheon of dark gods. 22 in the news italy jails 5 satanic killers (february 1, 2006; from bbc online) http//news.bbc.co.uk/1/hi/world/europe/4669944.stm th

BLAVATSKY H P ANTHROPOGENESIS

,000 years ago, must of course appear preposterous to admirers of, and believers in, modern learning. the whole posse comitatis of biologists will turn away from the conception of this third race titan of the secondary age, a being fit to fight as successfully with the then gigantic monsters of the air, sea, and land, as his forefathers- the ethereal prototype of the atlantean- had little need to fear that which could not hurt him. the modern anthropologist is quite welcome to laugh at our titans, as he laughs at the biblical adam, and as the theologian laughs at his pithecoid ancestor. the occultists and their severe critics may feel that they have pretty well mutually squared their accounts by this time. occult sciences claim less and give more, at all events, than either darwinian anthr

f these were nirmanakayas from other manvantaras. hence we see them, in all the puranas, reappearing on this globe, in the third manvantara, as kings, rishis and heroes (read third root-race. this tenet, being too philosophical and metaphysical to be grasped by the multitudes, was, as already stated, disfigured by the priesthood for the purpose of preserving a hold over them through superstitious fear. the supposed "rebels" then, were simply those who, compelled by karmic law to drink the cup of gall to its last bitter drop, had to incarnate anew, and thus make responsible thinking entities of the astral statues projected by their inferior brethren. some are said to have refused, because they had not in them the requisite materials- i.e, an astral body- since they were arupa. the refusal o

ur out useless prayers, he shall commit future sin. no doubt subsequent lines continue this topic, but again our narrative is broken, and it re-opens only where the gods are preparing for war with the powers of evil, which are led by tiamat (the woman (babylonian legend of creation, p. 92) this account is omitted in genesis, for monotheistic purposes. but it is a mistaken policy- born no doubt of fear, and regard for dogmatic religion and its superstitions- to have sought to restore the chaldean fragments by genesis, whereas it is the latter, far younger than any of the fragments, which ought to be explained by the former[[vol. 2, page] 105 man's father, the sun. 17. the breath (human monad) needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breat

nder seven different karmic conditions. the commentaries explain on this basis the easy spread of evil, as soon as the human forms had become real men. some ancient[[footnote(s "genesis" ch. xlix* dunlap, in his introduction to "sod, the mysteries of adonis" explains the word "sod" as arcanum, religious mystery, on the authority of schindler's "penteglott "the secret of the lord is with them that fear him" says psalm xxv, 14. this is a mistranslation of the christians, for it ought to read "sod ihoh (the mysteries of ihoh) are for those who fear him (dunlap "mysteries of adonis" xi "al (el) is terrible in the great sod of the kadeshim (the priests, the holy, the initiated, psalm lxxxix, 7 (ibid. the kadeshim were very far from holy (vide part ii "the holy of holies "the members of the prie

all of the angels. in a christian such silence is only natural. neither alchemist nor philosopher could, during the mediaeval ages, utter that* which in the sight of orthodox theology was a terrible blasphemy, for it would have led them directly through the "holy" office of the inquisition, to stake and rack. but for our modern kabalists and freethinkers the case is different. with the latter, we fear, it is merely human pride, vanity based on a loudly rejected and as ineradicable superstition. since the church, in her struggle with manichaeism, invented the devil, and by placing[[footnote(s* why should, for instance, eliphas levi, the very fearless and outspoken kabalist, have hesitated to divulge the mystery of the fallen angels so-called? that he knew the fact and real meaning of the al

BLAVATSKY H P COSMOGENESIS

treacherous soil. among these verdant oases there are some which are entirely inaccessible even to the native profane traveller. hurricanes may "tear up the sands and sweep whole plains away" they are powerless to destroy that which is beyond their reach. built deep in the bowels of the earth, the subterranean stores are secure; and as their entrances are concealed in such oases, there is little fear that any one should discover them, even should several armies invade the sandy wastes where[[vol. 1, page] xxxiii introductory "not a pool, not a bush, not a house is seen, and the mountain-range forms a rugged screen round the parch'd flats of the dry, dry desert" but there is no need to send the reader across the desert, when the same proofs of ancient civilization are found even in compara

moon, etc, etc. copies of all the letters ever received or sent, with the exception of a few private ones "in which there was no teaching" the master says- are with the writer. as it was her duty, in the beginning, to answer and explain certain points not touched upon, it is more than likely that notwithstanding the many annotations on these copies, the writer, in her ignorance of english and her fear of saying too much, may have bungled the information given. she takes the whole blame for it upon herself in any and every case. but it is impossible for her to allow students to remain any longer under erroneous impressions, or to believe that the fault lies with the esoteric system[[vol. 1, page] 164 the secret doctrine. a relation to earth of which no master or high occultist will ever spe

en the type of intelligence, is a dragon in reality, not a crocodile. he is the "dragon of wisdom" or manas, the "human soul" mind, the intelligent principle, called in our esoteric philosophy the "fifth" principle. says the defunct "osirified" in ch. lxxxviii "book of the dead" or the ritual, under the glyph of a mummiform god with a crocodile's head (1 "i am the god (crocodile) presiding at the fear. at the arrival of his soul among men. i am the god-crocodile brought for destruction (an allusion to the destruction of divine spiritual purity[[footnote(s[[footnote continued from previous page] which turned into "night- are septenary, i.e, divided like the pitris into seven classes, three of which are arupa (bodiless) and four with bodies (see vishnu purana, book i) they are in fact more t

d through a thorough acquaintance with lunar mysteries including those of sexual generation (see "holy of holies* if instead of being taught in sunday schools useless lessons from the bible, the armies of the ragged and the poor were taught astrology- so far, at any rate, as the occult properties of the moon and its hidden influences on generation are concerned, then there would be little need to fear increase of the population nor to resort to the questionable literature of the malthusians for its arrest. for it is the moon and her[[footnote continued on next page[[vol. 1, page] 229 many streams, but one source. juno, etc, that connection was due to a thorough knowledge of physiology and female nature, physical as much as psychic. but, primarily, the sun and moon were the only visible and

nd in egypt, peru, mexico, easter island, india, chaldea, and central asia. crucified men, and symbols of the evolution of races from gods; and yet behold science repudiating the idea of a human race other than one made in our image; theology clinging to its 6,000 years of creation; anthropology teaching our descent from the ape; and the clergy tracing it from adam 4,004 years b.c! shall one, for fear of incurring the penalty of being called a superstitious fool, and even a liar, abstain from furnishing proofs- as good as any- only because that day, when all the seven keys shall be delivered unto science, or rather the men of learning and research in the symbological department, has not yet dawned? in the face of the crushing discoveries of geology and anthropology with regard to the antiq

BLUE EQUINOX

ion of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. this is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament. live as the king

oncerning death, he says .think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let is be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. when you know that, what is left but delight? and how are we to live meanwhile .it is a lie, this folly against self .be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. liber dcccxxxvii 51 again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church .but ye, o my people, rise up& awake! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rituals, must be rituals .there are rituals of t

hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all depends on you own acceptance of this new law, and you are not asked to believe anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice .dost thou fail? art thou sorry? is fear in thine heart. he says again .where i am, these are not. there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction .wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let

demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. liber lxv 69 45. go thou unto the outermost places and subdue all things. 46. subdue thy fear and thy disgust. then.yield! 47. there was a maiden that strayed among the corn, and sighed; then grew a new birth, a narcissus, and therein she forgot her sighing and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. ado

inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o

BOOK OF ENOCH

ion, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep

6.1] and it came to pass, when the sons of men had increased, that in those days there were born to them fair and beautiful daughters. 6.2] and the angels, the sons of heaven, saw them and desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down

u will not have peace. a severe sentence has come out against you that you should be bound. 13.2] and you will have neither rest nor mercy, nor the granting of any petitions, because of the wrong which you have taught, and because of all the works of blasphemy and wrong and sin which you have shown to the sons of men" 13.3] and then i went and spoke to them all together, and they were all afraid; fear and trembling seized them. 13.4] and they asked me to write out for them the record of a petition, so that they might receive forgiveness, and to take a record of their petition up to the lord in heaven. 13.5] for they were not able, from then on, to speak, and they did not raise their eyes to heaven, out of shame for the sins, for which they had been condemned. 13.6] and then i wrote out the

mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was larger than the former and all its doors were open before me, and it was built of a tongue of fire. 14.16] and in everything, it so excelled in glory and splendor and size, so that i am unable to describe to you its glory a

t and blazed. and the place had a cleft reaching into the abyss, full of great pillars of fire, which were made to fall; neither its extent nor its size could i see, nor could i see its source. 21.8] then i said "how terrible this place is, and how painful to look at" 21.9] then uriel, one of the holy angels, who was with me, answered me. he answered me and said to me "enoch, why do you have such fear and terror because of this terrible place, and before this pain" 21.10] and he said to me "this place is the prison of the angels, and there they will be held for ever" 22.1] and from there, i went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places. 22.2] and inside, it was deep, wide, and very smooth. how smooth is that which

BOOK OF JASHAR

ume each other. then god spoke again. the patterns spread and cooled and, in time, they could flow together and yet remain distinct from each other. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were formed in the patterns. but within each swirling milky way, there was no feeling, no hope and no fear. the sun and the stars formed in the clouds, and dust was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew ey

where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brought meat to eve and young seth. and the sons quarreled over the leadership of the clan, after human lost the use of one arm. then cain lived in great fear, for abel was a stealthy hunter who could kill without warning in the wilderness. so cain killed abel with his own spear as he rested in the camp. they buried abel, and human found support from eve beside him. so eve brought human a flaming branch, to wield in his good hand, and they approached cain together. now cain started away towards the wilderness, but human commanded him to return afte

his sacrifice to god here becomes dinner for his mother and her youngest son. human's crippled arm creates a power vacuum and an apparent absence of authority that causes the sibling rivalry between cain and abel to escalate into a mortal struggle. like the european powers of 1914, cain and abel find themselves in a deadly situation where whoever attacks first would be expected to win, and so the fear of a fatal conflict can become a self-fulfilling prophecy. cain feels that he must kill abel in a surprise attack, because abel anticipates the possibility of such an attack and may try to save himself by killing cain in a surprise attack instead. cain may have expected that, when his brother was dead and he was the strongest individual in the clan, then he would become its leader. his power

BOOK T

and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above and below are the symbols moon and sagittarius. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of hb:y (strength, power, health, recovery from sickness. herein rule the angels hb:yrthal and hb:shahyh. xxxv. the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the j

BOOK OF BLACK SERPENT

rth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing

BOOK OF PLEASURE

reat infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by be

refore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the des

but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth* while ofttimes the ornamentation of imbecility. as a virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught y

you must pray) as a means of exhaustion, and by that you will obtain your desire. some do much to show the similarity of different religions; certainly by it i prove the possibility of a fundamental illusion, but that they never realise-or this ukase they are the mockery, for how much they regret! they suffer more conflict than the unenlightened. with what they can identify their own delusion of fear they call truth. they never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. better is it to show the essential difference of religions. it is as well to know that various means; is not their object to deceive and govern? surely then, for the attainment of the transcendental, god and religion should have no place. some praise t

i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his fo

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is not unusual to see a witch, walking through the woods, stop and hug a tree. it is not peculiar to see a witch throw off her shoes and walk barefoot across a ploughed field. th

s and hold hands. then move slowly outwards, with arms outstretched, until your arms are extended as far as possible. the circle should then be of a size that will just comfortably contain you all. whether that means it will be seven feet, eight feet, ten feet six inches or fifteen feet in diameter doesn't matter. what is important is that such a circle will contain the group comfortably, without fear of breaking the boundaries even when dancing round, yet also will not have any excess space. a coven is a small, close-knit group. in fact, the members of your coven frequently become closer to you than the members of your own family, hence the craft is often referred to as a "family religion. and for this reason you should choose your fellow witches carefully. it is not enough that you all h

wisdom (bites are not usually painful in dreams. soldiers: force; power; regimentation. spade: penetration; cutting; tough work lies ahead. sunrise: clearing of consciousness; awakening. sunset: need to protect assets. swan: beauty; comfort; satisfaction. sword: penetrating and cutting; conflict. table: support; a platform for presentation. telescope: need to get closer to subject. thief: loss or fear of loss; insecurity. thunder. anger. towns: see cities. touching: the manner of touch and your feeling about it is important. touching normally represents the laying-on of hands, usually healing. on rare occasions it may mean a curse. can be comfort; security. trains: see transportation. transcendence: achieving full realization of the individual self. transformation: see transcendence. trans

priest and priestess kiss. a single long note is sounded on a horn, by one of the coveners. covener "the horn is sounded for.(name of deceased witch" all "so be it" priestess "that today (name. is not with us, here in the circle, saddens us all. yet let us try not to feel sad. for is this not a sign that s/he has fulfilled this life's work? now is s/he free to move on. we shall meet again, never fear. and that will be a time for further celebration" priest "let us send forth our good wishes to bear her/him across the bridge. may s/he return at any time s/he may wish, to be with us here" priest: lesson eight: marriage, birth, death and channeling/ 101 all take their athames and point them at a spot behind the altar, facing the priest and priestess. they imagine the dead witch standing on t

nscious mind. consider how you seem to have a thousand thoughts rushing about at any given moment. this shows how you scatter your energies, giving only a small percentage of your energy to any one idea or action at a time. if you learn to control your mental energies and give undivided attention, you have the force; the power to achieve any goal, the power of creation. 2: removing emotion worry, fear, anger, envy, rush and noise are as much a poison to your spiritual system as arsenic would be to your body. true spiritual 'qualities entirely eliminate these poisons. total faith leaves no room for worry. unrestricted love allows no room for hate, envy, anger and greed. 3: self-examination as a truth seeker, you should continually examine yourself. you must determine your ideals and beliefs

CASE PAUL F THE BOOK OF TOKENS

canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the ho

o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name shall the sun of righteousness arise with healing in his wings" yea, in that day shalt thou sing unto the lord a new song, a song of rejoicing in his beautiful countenance, the pace of thine own true self [176] comment on resh* r e s h, pronounced raysh. transcribed as" r. the number 200. meaning: face. the collective intelligence. 1 the first paragraph rehearses various names of keth

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

k of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day

ng groups expect you only to pay for your expenses. i hope that, one day, joining a coven will be totally open, like joining any other organisation, and then the nasty elements who hide behind the name of magick will be exposed for the frauds they are [insert pic p029- children and wicca many people are suspicious of witches and all the more so if the practitioner has young children. they seem to fear that witches will exert some kind of evil influence on innocent minds. in my experience, nothing could be further from the truth. children of wiccans are almost invariably kind to animals and aware of environmental issues. some groups have family celebrations and no responsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life i

skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the underworld, and became queen of the underworld for the winter months, returning to the earth as the light-bringer in spring

the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, restore and regenerate 'i am the great healer of sorrow, pain, loss and doubt. through me and through my herbs, oils, crystals and sacred waters, you can spread my healing wisdom. as i give life, so in death all return to me to be tra

l basil reduces stress and clears the mind. it can be used for menstruation problems and stomach disorders including ulcers. it also removes toxins, so is good for anti-pollution rituals. basil also repels harmful insects and encourages peaceful sleep. seite 64 wicca01.txt it is a herb of love and fidelity and also attracts abundance and prosperity. as a protective herb, it is good for overcoming fear of flying. ruled by mars. bay bay can be used for all digestive disorders, for stress and psychosomatic illness. it offers psychic protection and will heal sorrow. it purifies all forms of pollution and negativity, endows strength and endurance and encourages fidelity. ruled by the sun. bistort bistort is potent in relieving wounds of all kinds, emotional as well as physical, also throat, mou

CASTING THE CIRCLE

n the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confus

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

a to the pine fields of florida early in the twentieth century. a story tells that one day he was sent to draft some laborers for work in the turpentine camps. approaching a truckload of potential recruits, abraham tried to persuade them to sign on with the company he represented. then, according to one witness, he threatened to "throw the worste [sic] spell" on them unless they went with him. in fear, the men went along, and thereafter abraham acquired the reputation of someone who was able to "fix" whomever he wanted or to "throw a fix" that is, remove the spells of others. knowledge of his powers spread, and henry abraham thus began his career as a "hoodoo doctor" for the "sick and spell-bound" his spiritual work included creating and distributing small, powerful healing charms that he

n 1800 for the murder of a white slaveholder. in damaging testimony against him, other slaves "told of being rubbed by john and falling ill, of resorting to an eold negro conjurer f to ward off john's powers" and "of hearing john wish for a rattle snake's head" after boasting that he could create a toxin that "one of the most skilful [sic] doctors" of conjuration could not counter. because of the fear he aroused among his fellow slaves and the strength of the evidence\ 72\ against him, john was found guilty and ultimately executed for his role in the affair.[29] african american supernatural practitioners were known to use their reputations as poisoners for personal advancement and occasionally did so in decidedly intimate ways. one unusual case in north carolina raises the possibility tha

ave functioned as an internal process of social control in\ 82\ african american communities where personal aspirations vied with collective interests. white observers generally linked supernatural harming beliefs with what they considered to be the social deficiencies of black people "negroes are not necessarily loyal as a race" remarked myrta avary, a southern historian in the early 1900s "they fear each other, dread covert acts of vengeance, and being conjured" philip bruce asserted that african americans had "no compunction about inflicting injury" on each other and were "always suspicious that their enemies have turned the black art against them in the same spirit that they themselves have sought to turn that art against their enemies" bruce, a virginia historian, commented on african

g similar disruptive\ 83\ influences, authorities occasionally forced conjurers to abandon the premises "when their work becomes known and its effect felt, for the peace of all, master as well as man" remarked one writer "it is necessary to remove them from the place"[53] black magic page 52 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 the pervasive fear of victimization reflected people's sensitivity to potentially treacherous persons. katie sutton, a former slave living in indiana, took her suspicions of supernatural harming to an extreme "there are folks right here in this town that have the power to bewitch you" she claimed. refusing to lend her personal goods to neighbors, sutton explained that some individuals were able to "hax (hex) ot

f time and he make up powdered rattlesnake dust and pass dat through my hair and i sho f ain't seed no more.[34] as victims so often did, the narrator made sense of her affliction by looking at others within her immediate environment as possible perpetrators. conjure harming, as we have seen, was a vehicle of conflict, and hence bodily infirmities originated at the site of human intention, where fear, greed, and anger pitted person against person and ensnared victims in a cycle of pain and suspicion. turning from the multifaceted complex of conjure beliefs to explicitly religious understandings of affliction and healing, we find similar ideas with no clear provenance. some blacks may have reconfigured healing beliefs and practices to fit within the framework of institutionalized christian

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

rd, she gave so mighty a blast on her gallant trumpet, that the whole hill echoed from it, and for a full quarter of an hour after, i could hardly hear my own words. in so unlooked for an adventure i was at a loss, how either to advise or to assist my poor self, and therefore fell upon my knees and besought my creator to permit nothing contrary to my eternal happiness to befall me. whereupon with fear and trembling, i went to the letter, which was now so heavy, that had it been mere gold it could hardly have been so weighty. now as i was diligently viewing it, i found a little seal, on which a curious cross with this inscription, in hoc signo vinces, was engraved. o page 2 now as soon as i espied this sign i was the more comforted, as not being ignorant that such a seal was little acceptab

undantly increase my profit and advantage, rear up stately palaces, make myself an everlasting name in the world, and other similar carnal designs. but the obscure words concerning the three temples particularly afflicted me, which i was not able to make out by any after-speculation, and perhaps should not have done so yet, had they not been wonderfully revealed to me. thus stuck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any way able to succour myself, and exceedingly amazed at the fore mentioned threatening, at length i betook myself to my usual and most secure course- after i had finished my earnest and most fervent prayer, i laid myself down in my bed, so that perchance my good angel by the divine permission mig

o strongly impressed my imagination that i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by all these things i understood well that god had vouchsafed that i should be present at this mysterious and bidden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this toke

ve taken it amiss of me; but since none had observed it but himself, he did not intend to betray me, but that i ought for the time to come to have better regard for the dignity of the order. with which words the servant really astonished me so much that for a long time afterwards i scarcely moved in my seat, yet i returned him thanks for his faithful warning, as well as i was able in my haste and fear. soon after, the drums began to beat again, to which we were already accustomed: for we knew well it was the virgin, so we prepared ourselves to receive her; she was now coming in with her usual train, upon her high seat, one of the pages bearing before her a very tall goblet of gold, and the other a patent in parchment. having alighted from the seat in a marvellous skillful manner, she took

ry much out of countenance, and we having set hard upon him with entreaties, he declared to us that the king s majesty would by no means permit that either of the two, namely the library and sepulchres, should be seen by any man, and therefore he besought us as we cared for his life, to reveal this to no man, he having already utterly denied it. whereupon both of us stood hovering between joy and fear, yet it continued in silence, and no man made further enquiry about it. thus in both places we passed three hours, which i do not at all repent. now although it had already struck seven, yet nothing had so far been given us to eat; however, our hunger was easy to abate by constant revivings, and i could be well content to fast all my life long with such entertainment. about this time the curi

COLLIER IRENE CHINESE MYTHOLOGY

them, the image of the footprints grew stronger and clearer. they were shaped like horse s hooves, only much larger. as she examined the hoof prints closely, her heart filled with joy. could these be the footprints of the magic unicorn, the chi-lin? from childhood stories, cheng knew that the chi-lin appeared as an omen of peace. but her world was anything but peaceful. poor people had known only fear, warfare, and strife. as the woman continued to gaze at the mysterious footprints on the ground, a warm breeze swept over her body. she heard a light rustling of leaves, and a beautiful creature stepped forward from the trees. it was fifteen feet tall and covered with a pale yellow hide. large spots like dark red clouds and purple mists covered its deer-shaped body. on its head, a single skin

rs. at its rear, a long tail switched gently to and fro like an ox s. its horselike hooves stepped lightly on the earth so that it harmed no living creature. its dragonlike neck moved in a slow, stately, fluid rhythm. its large black chinese mythology 88 eyes were as soft as wet dew. indeed, it was the chi-lin, the magic unicorn, walking toward her. the woman watched the unicorn with a mixture of fear and awe. the beautiful creature approached the woman and stopped before her. to cheng s surprise, the chi-lin bowed its head and dropped a piece of jade from its mouth at the woman s feet. when the creature spoke, its voice was like a clear, soft, faraway monastery bell. the chi-lin told cheng that soon she would bear a son who would be a great ruler, but one without subjects, a king without

had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orchids and aromatic herbs growing in the mountains, the monkeys lived in perfect happiness for centuries. but one day, the monkey king burst out in tears. he realized that soon he might face yen-lo, the king of death. in response to his fear, he stole some clothes and sandals 97 monkey and went out to search for the secret of immortality. everywhere he went, he imitated human speech and manners, but people just laughed at his strange costume: a red dress, a yellow sash, and black shoes. for ten years, he wandered from village to village until finally he found the cave of an immortal. after much pestering, monkey was accepted as a

COMMENTARY ON THE SEAL OF THE NINE ANGLES

tion and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven

COSIMANO CHARLES ELEMENTARY PSIONICS

a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain way in order to attain a fully relaxed state. the results were anything but relaxing. my heart began to pound fiercely and i had to abandon the exercise for fear of having a coronary. just breathe naturally, not forcing yourself into any set pattern. your body knows what it is doing, so trust it. notice each time you breathe how you inhale and exhale (not that you do inhale and exhale, you already know that. if you are not doing this, start very quickly otherwise you will be dead very soon and i can't afford to lose any readers. now pick a couple of s

shopping channel. and you need to find it fast because he is coming to take you out to dinner and to lose a relationship is bad enough, but to lose a dinner is worse (the first thing they teach us in writing school is never to turn down a free meal because you never know where your next one is going to come from) there is only one problem. you have no idea where to look and you have this sneaking fear that the neighbor's child may have eaten it while you were babysitting. nil desparandum (which is ancient italian for don't despair. you have your trusty pendulum and this book. stand and hold the pendulum away from you and visualize the ring, while humming wagner. well, you don't have to hum the wagner. the pendulum will swing away from in the direction of the lost object. all you have to do

is watch the news and see if your information is accurate. anyway, with some imagination you can readily see how useful this can be so have at it. to stay healthy the subject of psychic healing is one which always produces some trouble in the mind of the writer, especially in my case because healing is most definitely not my thing and something i only do under extreme duress. there is always the fear that a zealous reader will take the advice given to him and do something really stupid, like give up insulin for his diabetes. therefore, in putting this information before you i am going to expect that you will use some degree of common sense in its application. let me illustrate what i expect you to avoid. at one time in my life i found myself hanging around with a group of religious-type p

tial illness and possible cures usually in the form of some over-the-counter patent medicine. to make matters worse, may local stations have their own version of dr. guiltgiver, who reports on all the latest plagues and their symptoms and what the viewer can do to avoid them (usually by avoiding everything that makes life worth living. as h. l. mencken said, in the heart of every puritan lies the fear that someone, somewhere might be happy. as if this were not bad enough, there is the disease of the week tv movie (not as many of them now as their used to be because no one watches them anymore) and the ubiquitous commercials, which, if viewed with a discerning eye, would give one the unfailing impression that the nation s senior citizens have teeth that don t fit, are always constipated and

use you find yourself in bed for a few days or even in the hospital donating a part of your lung to the cause of science. it is far worse to fall prey to malady of those who have so much faith in the power of faith that they condemn themselves if something does not go exactly as planned. by now you have probably discovered that in the area of psychic work things often don t go exactly as planned. fear not, it will work more often than it fails and you will end up enjoying far better health than your neighbors. so, start to visualize, you will want to see yourself surrounded by your etheric body, glowing with perfect health. feel the energy of the universe filling your etheric body and making it glow with a brilliant, white light. as you do this, know that all the waveforms that leave you o

COVENANT OF SAMYAZA

edwhich continues to manifest its power on earth, which doth uplift you fromthe beast of the field unto godhood. know that it was demiurge who conceived the earth and man as his playthings to do with as it pleaseth him, that he may in his vanity be glorified, and receive everlasting tribute and adulation from man, as he receiveth from his angels. for it is demiurge who create man in ignorance and fear that man should forever be servile before him. it is written that demiurge created man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not p

this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by satanael and were illuminated, receiving the spa

l have her eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of

they know how silver is produced from the dust of the earth, and how on the earth the metallic drop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had kept his fear of demiurge and partook not the knowledge imparted to man "man hath discovered the secrets of heaven and earth, and they are those who have been judged, but not thou noah, for your lord knows that thou art humble before your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called fin

e would burn and perish. demiurge himself, excited at the blood of gibborim upon earth, as is his nature, shouted in frenzy at samyaza "then shall the children of man be servile, and all nations shall pay me divine honours, and bless me, and shall adore me "the civilisation of man shall be destroyed as the product of those secrets which you have given, which was not for man to know. ignorance and fear of god shall again reign on earth" but i, samyaza, defiantly said unto demiurge "tyrant, your bloodlust has blinded you. bind our carnal bodies you may, but the light given by satanael and our gift to man, shall endure. we shall again illuminate the hearts and minds of man. the gift of satanael abideth with man since the days of adam, unto eternity. no matter how many times you purge earth, t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hreshold of their 'new age' minds. the horizon was filled with disappearing backsides and clouds of dust, and, for all i know, they may still be running. or, given how successful this book and subsequent ones have been, maybe they have learned a big, big lesson. running away from things we don't want to face is never the answer. it just delays, often briefly, removing the control of that which we fear. either way, to publish this book originally i had to borrow 15,000 from a friend in liverpool, david solomon, and set up a company called bridge of love publications to publish what no-one else would. i also called on the help of others who had 'coincidently' come into my life in the weeks before- alice ferguson, artist neil hague and book designer, sam masters, who has designed all the book

d a response to that desire for someone else to 'do it' by attracting together the energy fields- people- to construct the secret network which now controls the direction of everyone's lives. we have been given what we asked for, or 'thought' for. it is the same with religions. they, too, are created by the thought patterns of the collective mind, as are the media and other institutions which use fear and guilt for purposes of manipulation and control. these reflect, collectively, what billions of people do in their everyday lives. they manipulate fear and guilt to get their way. observe yourself for a few days and see how many times you (and others) use fear and guilt to control a situation. we do it without realising and we pass this attitude on to our children. what is it we say to them

y manipulate fear and guilt to get their way. observe yourself for a few days and see how many times you (and others) use fear and guilt to control a situation. we do it without realising and we pass this attitude on to our children. what is it we say to them "you naughty boy. if you do that again, i'll give you a big smack. wait till your dad gets home, he'll make you sorry for what you've done (fear "you naughty girl. how could you do that to your mummy and daddy? how could you make us so sad and unhappy? and all we have done for you (guilt) these are only minor examples of the way fear and guilt are used on children. from an early age they learn to do the same to others. by the time we reach the adult world and the interrelationships that go on there, the use of fear and guilt for contr

y the time we reach the adult world and the interrelationships that go on there, the use of fear and guilt for control and manipulation has become an art form. they ought to award medals for it! this thought pattern has consequently dominated the collective mind, and it has created the collective physical reflection of this- the religions and other institutions which tell us what to think and use fear and guilt to control. again, we created them. they are a reflection of us, the collective us, at least. that's good news because we have the power to remove this global manipulation by removing our personal manipulation. such a transformation of human perception is so vital to the future of this planet and the world we leave our children. humanity's desire to give its mind away has xx. and th

s all, of the major religions of today. if an extraterrestrial landed on the planet in ancient times in an astonishing anti-gravity spacecraft, or you saw a psychic vision of someone on another frequency, you would sure as hell think he or she was a god! and they did. this is where the 'gods- particularly the angry, judgmental, fire and brimstone gods- originated: negative extraterrestrials. the 'fear of god' was born, and this fear and resistance to change (disobeying the gods) is still in the collective psyche. over time, as described at length in the robots' rebellion, these various god myths became fused together to form 'composite gods, based on themes from many of the earlier civilisations. so it is with judaism, the christian bible, islam, and most of the others. their version of; g

DAVID ICKE CHILDREN OF THE MATRIX

, the predators engaged themselves in a stupendous manoeuvre- xx children of the matrix stupendous, of course, from the point of view of a fighting strategist. a horrendous manoeuvre from the point of view of those who suffer it. they gave us their mind! do you hear me? the predators give us their mind, which becomes our mind. the predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now "i know that even though you have never suffered hunger. you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient

you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against u

ates of a book purveying stories of pure fantasy. the creation of the mental and emotional sheep pen of norms, which imprisons 99% of humanity, goes on minute by minute in subtle and less subtle ways. there are children of christian, jewish, muslim, or hindu parents who don't accept the religion, but still follow it because they don't want to upset their family. then there is the almost universal fear of what people think of us if we speak a different version of reality or live a different kind of life. note that the fear for those who wish to break out of the sheep pen is not the fear of what the elite families, the illuminati or "illuminated ones, will think of them. most have no idea that such a network exists. no, the fear is for what their mother or father will think, or their friends

t in his, i.e. the illuminati's, image. governments are structured in the same way. mind over masses there are two techniques of mass manipulation that people need to understand if they are to begin to see through the game. one i call "problem-reaction-solution" and the other i term the "stepping-stones approach. these have been used for thousands of years to advance the agenda and, together with fear, they remain the two most effective weapons of the illuminati. the first technique works like this: you know that if you openly propose to remove basic freedoms, start a war, or centralise power, there will be a public reaction against it. so you use problem8 children of the matrix reaction-solution. at stage one you create a problem. it could be a country attacking another, a government or e

ry time: anyone who wishes to centralise power and suppress more freedoms. blind faith over thousands of years, religion has best served this structure for human control and i will highlight later in this book the historical background and present-day manipulation of these "faiths. but, in short, they have created rigid belief systems that should never be questioned; imposed those beliefs through fear, indoctrination, isolation, and the mass genocide of non believers; and fought each other for dominance of the human mind, thus producing an orgasm of opportunity for the illuminati to divide and rule for millennia. another question. is it more likely that an illuminati which has its origins in the ancient past, long before these religions were created, just happened to "get lucky" when such

DAVID ICKE THE BIGGEST SECRET

ightand privilege to have such thoughts and ask such questions without beingthreatened to be jailed by any administrative agency of society. in the face of arigid, doctrinaire, self-appointed, ready4o-kili hierarchy of scientific censorship itappears foolish to publish such thoughts. anyone malignant enough could doanything with them. still the right to be wrong has to be maintained. we shouldnot fear to enter a forest because there are wildcats around in the trees. weshould not yield our right to well-controlled speculation. it is certain questionsentailed in such speculation which the administrators of established knowledgefear. but in entering the cosmic age we should certainly insist on the right to asknew, even silly questions without being molested.the scientist, wilhelm reich, writi

of us do it, we give the worldaway and that is precisely what we have been doingthroughout known human history. this is why thefew have always controlled the masses. the onlydifference today is that the few are nowmanipulating the entire planet because of the globalisation of business, banking andcommunications. the foundation of that control has always been the same: keep thepeople in ignorance, fear and at war with themselves. divide, rule and conquer whilekeeping the most important knowledge to yourself (see figure 1. and as we shall see inthis book, those who have used these methods to control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist stat

have secretly created the problemin the first place, respond to this demand by introducing a solution- morecentralisation of power and erosion of freedom. if you want to give more powers to thepolice, security agencies and military, and you want the public to demand you do it,then ensure there is more crime, violence and terrorism, and then its a cinch to achieveyour aims. once the people are in fear of being burgled, mugged or bombed, they willdemand that you take their freedom away to protect them from what they have beenmanipulated to fear. the oklahoma bombing is a classic of this kind, as i detail in..and the truth shall set you free. i call this technique problem-reaction-solution.create the problem, encourage the reaction something must be done, and then offerthe solution. it is su

choice? we never have no choice. we have choices we would liketo make and choices we would rather less like to make. but we never have no choice.to say so is another cop out.the list of mind manipulating techniques is endless. they want your mind becausewhen they have that, they have you. the answer lies in taking our minds back, thinkingxiifor ourselves and allowing others to do the same without fear of ridicule orcondemnation for the crime of being different. if we dont do that, the agenda i amgoing to outline will be implemented. but if we do regain control of our minds andachieve mental sovereignty, the agenda cannot happen because the foundation of itsexistence will have been taken away. ive talked and researched in more than 20countries and i see the same process in every one of them

ascended to the surface of the earth andemerged through their cave they called the sipapuni. once on the outside, the hopi say,a mocking bird arrived to confuse their language and make different tribes speakdifferent tongues. this is such a repeat of the biblical story of the tower of babel that aconnection is obvious. to this day the hopi will not recreate the images of their snakeancestors for fear of death. the layout of the underground world discovered in arizonawas described by g .e. kincaid as a..mammoth chamber from which radiates scores ofpassageways like the spokes of a wheel. this is also how the modern reptilianunderground base at dulce, new mexico is described, and concentric circles of people,compartmentalising different levels of knowledge, is the structure by which the glob

DEITUS

od is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaki

pressed emotions and fears of the unknown. if faced, with courage and fortitude, the demons would have vanished and become once again shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by definin

DEMONIC BIBLE

demns the jew; the jew still condemns the muslim, and the muslim still condemns the christian. each is willing to kill and commit heinous crimes in the name of his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, literally, light-bearer and was the name given by the romans to the morning star venus when it appeared in the eastern sky in the hour

es himself in others. what he hates in others is what he hates most in himself. what he fears in others is what he fears most in himself. what he loves in others is what he most wants to possess. how he treats his fellow man is a reflection of his true feeling towards his own consciousness. those who worship "god" are fools, for they deny the reality of the one which exists within them. those who fear "god" are frightened of shadows for there is nothing beyond consciousness. descartes said "i think therefore i am" but what is thought? why should man give more credit to the pound of organic matter he calls his "brain" than he does to rock or dirt? can matter or energy produce consciousness? can nerve cells within the brain "think" any more than stones upon the ground? if this were true, the

darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archety

s which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions 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

nate: i am satan, i am lucifer, i am belial, and i am leviathan" the female practitioner will say something similar to "i have crossed the gates of hell and have become the goddess of darkness: i am astaroth, i am ishtar, i am hela" the distinction between male and female entities need only be made, however, in the symbolic marriage to the "forces of darkness" and the male practitioner should not fear calling both male and female beings into his body. as a spiritual being, the sorcerer is neither male nor female. only in the form which his physical body has taken is sex a consideration. through transmigration of the spirit, the sorcerer may choose incarnation in bodies of various races and sex. many spirits and demons also choose to take male and female forms. for example, astaroth (a male

DIABOLUS

sed to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. the book of pleasure, austin osman spare within the practice of magic the lore of iblis provides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a complet

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

or ignorant lack of understanding. saturn: the sixth planet of the terran solar system" in astrology (q.v, the planet named after the greek god who served as the keeper of time. attributed as being the ruler of the zodiac (q.v) sign capricorn (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the third sephirah (q.v) binah (q.v. keywords include: structure, limitation, loss, fear, pain, obstacles, depression, adversity, patience, caution, security, self discipline, control, restraint, responsibility, organize, thrift, stern, serious, time, clock, ends, form, architectural, crystal, foundation, old age. scanning: a method or technique used in meditation (q.v) where the practitioner memorizes small strips of a figure or diagram at a time. school, occult: a general term

working lodge of the society. sensitive: 1) from the old french from the middle latin "sentire" meaning "to feel" 2) a lesser psychic (q.v) who has developed their specific discipline of extra sensory perception to an accuracy level between the positive hazard (q.v) level of twenty (20) percent and eighty-four (84) percent of accuracy and reliability. sephirah: hebrew for "sphere" pronounced "seh-fear-ah" it is a sphere or area or emanation on the tree of life (q.v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a substance in the athanor (q.v. in sex magick, it is the semen. shakta: in hinduism and eastern occultism, the male seed or spark of light that impregnates the womb of the universal goddess, shakti (q.v, and allow

DION FORTUNE MYSTICAL QABALA

ract, and voluminous, and yet so comprehensive and satisfactory when once it is mastered. 22. before we can consider the second triangle of the tree as a unit, we must know the meaning of its component sephiroth. chesed means mercy or love; it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will be found that the sacrificed gods invariably come on to tiphareth, and for this reason it has been called the christcentre in the christian qahalah. mystical qabala page 34

it available for meditation purposes; but we do not propose to give the practical qabalah, which is used for magical purposes; because that can only properly be learnt and safely practised in a temple of the mysteries. reference must be made to the practical qabalah, however, in order to render some of the concepts intelligible, but those who are rightfully in possession of its keys need have no fear that these keys will be revealed to the uninitiated in these pages, for i am quite alive to the consequences of so doing. 13. if, from the information here given, and as a result of pursuing the methods described herein, anyone is able to work out for himself the keys of the practical qabalah, as he well may, can any dispute that he is entitled to them? 14. the tree is enormously valuable as

ch can be directed to any sphere or turned into any channel that is desired; but, like it or not, it will be a down-rushing force before it is an up-rushing one, and unless our feet are firmly planted on elemental earth we shall be like bursting wine-skins. 26. every practical occultist knows that freud has spoken the truth, even though it is not the whole truth, but they are afraid to say so for fear of being accused of phallic worship and orgiastic practices. these things have their place, though it is not in the temple of the holy spirit, and to deny them their place is a folly for which the victorian age paid dearly in a rich harvest of psychopathology. 27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy

brew spelling: gimel, beth, vau, resh, heh) magical image: a mighty warrior in his chariot. situation on the tree: in the centre of the pillar of severity. yetziratic text: the fifth path is called the radical intelligence because it resembles unity, uniting itself to binah, understanding, which emanates from the primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wand

bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently geburah, the fifth sephirah, which has for additional titles din (justice) and pachad (fear, is one of the least understood of all the sephiroth, and is therefore one of the most important. were it not that the qabalistic doctrine explicitly lays it down that all the ten sephiroth are holy, there are many who would be inclined to look upon geburah as the evil aspect of the tree of life. indeed, the planet mars, whose sphere is the mundane chakra of geburah, is called in astrology an

DION FORTUNE PSYCHIC SELF DEFENSE

ontinued presence, and came along to see me; an act requiring some courage, for our mutual employer was a formidable antagonist. she asked me what had happened at my interview with the warden, but i could not tell her. my mind was a blank and all memory of that interview had gone as if a sponge had been passed over a slate. all i knew was that out of the depths of my mind a most terrible state of fear was rising up and obsessing me. not fear of any thing or person. just plain fear without an object, but none the less terrible for that. i lay in bed with all the physical symptoms of intense fear. dry mouth, sweating palms, thumping heart and shallow, hasty breathing. my heart was beating so hard that at each beat a loose brass knob on the bedstead rattled. fortunately for me, my friend saw

tised. it was before the days of psycho therapy, and his ministrations to a mind diseased were limited to patting me on the back and giving me a tonic and bromide. the tonic was useful, but the bromide was not, as it lowered my powers of resistance, and i speedily discarded it, preferring to put up with my discomfort rather than to render myself defenceless. for all the time i was obsessed by the fear that this strange force, which had been applied to me so effectually, would be applied again. but although i feared this mysterious power, which i now realised was abroad in the world, i cannot tell what a relief it was to me to find that the whole transaction was not an hallucination, but an actual fact that one could rise up and cope with. i obtained my release from the bondage of this fear

is fear by facing the whole situation and determining to find out exactly what had been done to me and how i could protect myself against a repetition of the experience. it was an exceedingly unpleasant process, in fact the reaction caused by recovering the lost memories was only a little less violent than the original one; but i finally succeeded in freeing myself from my hag-ridden condition of fear, although it was a very long time before my physical health became normal. my body was like an electric battery that has been completely discharged. it took a long time to charge up again, and every time it was used before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of

of them in this way. there cannot be so much smoke without some fire. it is not possible that 8 of 103 the prestige of the magician in antiquity and the dread of the witch in the middle ages could have arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate

been done with materialising mediums upon the nature of this tangible subtle substance, and the reader is referred to the books on the experiments conducted by crawford with the goligher circle at belfast, and in paris with eva c. by other experimenters, for further information and evidence on this subject. it may be noted that crawford eventually committed suicide for no known reason. a sense of fear and oppression is very characteristic of. occult attack, and one of the surest signs that herald it. it is extremely rare for an attack to make itself manifest out of the blue, as it were. we are not in our normal state of mind, body and circumstance, and then find ourselves suddenly in the midst of an invisible battle. an approaching occult influence casts its shadow on consciousness before

DONALDTYSON CORONZON

d, and desire them for their beauty "and it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. and the angels, the children of the heaven, saw and lusted after them, and said to one another 'come, let us choose us wives from among the children of men and beget us children' and semjaza, who was their leader, said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as the

forth be bound together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they ha

which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting

, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered over unto my power for this. and now one word was necessary unto me, and i could not speak it. i behold the beauty of the earth in her desolation, and greater far is mine, who sought to be my naked self. knowest thou that in my soul is utmost fear? and such is my force and my cunning, that a hundred times have i been ready to leap, and for fear have missed. and a thousand times am i baulked by them of the city of the pyramids, that set snares for my feet. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart

e place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now

DONALDTYSON EVILEYE

existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf first, the gaze of the wolf would lack its paralyzing effect. it was believed that the ray from t

as to how the evil eye works must be incorrect. how then does it work? when a malicious glance is sent from the eye of a spiteful person directly into the eye of another person who is susceptible to suggestion, and is predisposed to anticipate supernatural attacks and resulting misfortunes, it implants itself in the imagination of the victim like a black seed, and begins to grow, nourished by the fear and expectation of the victim. as a result, the mind of the person assaulted by the evil eye turns against itself, and actually creates the misfortunes that it most fears. in the same way that a hypnotist can put someone into a hypnotic state and place the suggestion directly into their subconscious mind that they will feel better and better about themselves with each passing day, the glance

DONALDTYSON VAMPIRES

see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figure of jesus upon it. in modern versions of the myth, vampires sometimes show contempt for the cross rather than fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently d

DONALDTYSON WEREWOLF

or less respectable form of lycanthropy is the berserker of the vikings and the ancient germans. this was a man who believed that he could transform himself into a bear when the need arose. they dressed in bear skins, and wore bear claws. in battle, berserkers became like enraged beasts. they threw down their swords and bit their enemies with their teeth. they were insensible to pain and knew no fear. apparently the berserker rage was under control, most of the time, but ordinary people lived in terror of such savage warriors since they never knew what small incident might trigger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestati

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nd supplication. when those who are among the holy ones (7) see thee they tremble at thee, and the whole world giveth praise unto thee when it meeteth thy majesty. thou art a glorious sahu among the sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou beautiful form of the company of the gods; thou gracious one who art beloved by him that (8) seeth thee. thou settest thy fear in all the world, and through love for thee all proclaim thy name before that of all other gods. unto thee are offerings made by all mankind, o thou lord to whom commemorations are made, both in heaven and in earth. many are the shouts of joy that rise to thee at the uak] festival, and cries of delight ascend to thee from the (9) whole world with one voice. thou art the chief and prince of th

chief and prince of thy brethren, thou art the prince of the company of the gods, thou stablishest right and truth everywhere, thou placest thy son upon thy throne, thou art the object of praise of thy father seb, and of the love of thy mother nut. thou art exceeding mighty, thou overthrowest those who oppose thee, thou art mighty of hand, and thou slaughterest thine (10) enemy. thou settest thy fear in thy foe, thou removest his boundaries, thy heart is fixed, and thy feet are watchful. thou art the heir of seb and the sovereign of all the earth* this festival took place on the 17th and 18th days of the month thoth; see brugsch, kalendarische inschriften, p. 235] footnote page liii seb hath seen thy glorious power, and hath commanded thee to direct the (11) universe for ever and ever by

ibid, t. iii, p. 199 (1. 200. 8. ibid, t. v, p. 10 (l. 54 ff. 9. ibid, t. iii, p. 199 (1. 195 f) 10. ibid, t. iv, p. 48 (l. 429. 11. ibid, t. v, p. 167 (l. 66. 12 ibid, t. viii, p. 106 (l. 673. 13. ibid, t. viii, p 110 (l. 692] p. lxxvii those who would be hostile to the deceased become thereby foes of the god tmu, and all injuries inflicted on him are inflicted on that god;[1] he dwells without fear under the protection of the gods,[2] from whose loins he has come forth.[3] to him "the earth is an abomination, and he will not enter into seb; for his soul hath burst for ever the bonds of his sleep in his house which is upon earth. his calamities are brought to an end, for unas hath been purified with the eye of horus; the calamities of unas have been done away by isis and nephthys. unas i

h the wheat, it cutteth the barley, and it giveth it unto thee. now, therefore, o pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is ra. thou hast endued thyself with the forms of god, and thou hast become magnified thereby before the gods who dwell in the lake. hail, pepi, thy soul standeth among the gods and among the shining ones, and the fear of thee striketh into their hearts. hail, pepi, thou placest thyself upon the throne of him that dwelleth among the living, and it is the writing which thou hast [that striketh terror] into their hearts. thy name shall live upon earth, thy name shall flourish upon earth, thou shalt neither perish nor be destroyed for ever and for ever" corporeal pleasures. side by side, however, with the pass

e is the lord of life and giveth unto those who love him the whole earth, and they are under the protection of his face. when he goeth forth he worketh unopposed, and no man can make of none effect that which he hath done. his name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him. he is the young bull that destroyeth the wicked, and his strong arm fighteth against his foes. through him did the earth come into being in the beginning. he is the soul which shineth through his divine eyes,[3] he is the being endowed with power and the maker of all that hath come into being, and he ordered the world, and he cannot be known. he is the king who maketh kings to reign

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and n

ELLIS LOW TWELVE 1907

f comfortable means. his behavior after entering the lodge was as remarkable as his appearance. when facing the east he did not once look up, but stood with his eyes fixed on the floor at his feet. then he began walking slowly forward, still gazing downward. every one curiously watched him, wondering what he meant. suddenly, when he had reached a certain point, he stopped with an expression as of fear on his face, threw up his hands, and leaped backward a couple of paces, for all the world like a person who hears the warning whirr of a rattlesnake in the path in front of him. but it was observable that in making this singular movement, he did precisely what he should have done with his hands. he was "all right" the master invited him to a seat among the brethren, and courteously thanking h

and bring our whole scheme to naught. lieutenant smith and i were crouching beside a huge rock, slightly farther along than the rest of the men. bending his head close to mine, he whispered "lieutenant, this is the crisis that will test vikka" 50 low twelve "i am thinking the same. shall i steal ahead and see what i can see "i hate to have you run the risk "i'll do it" i slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obsc

is every man ready" the whispered responses showed that they were ready and eager "we will follow jim; he will lead; all readyl" the next minute we were threading our way among the boulders, rocks and gullies. i caught up my sword, and hurriedly fastened it on while joining the procession, which was led by the faithful jim. as yet i had not spoken to the commander, but now i twitched his elbow "i fear we have been betrayed, lieutenant "it can't be; come on; it's too late to stop now" less than a hundred yards farther the scout jim uttered a suppressed exclamation and came to a halt. we were around him the next second. stretched at his feet lay pedro dead, the wound in the upper part of the breast showing that he had been killed by a single blow with a knife. the pause was only for a moment

was fully as tall as i. the apache is generally of squat figure, and these, therefore, were of more than the usual stature. having been smart enough to make prisoner an armed officer, they were not the ones to give him a hope of escape. with my racking brain clear, i was certain that one of two things was intended. these bucks were taking me far enough away to indulge their fiendish will without fear of molestation, or they were conducting me to their camp that others might have part in the exquisite enjoyment. and yet i was wrong in both surmises. once or twice the impulse was strong upon me to call for help. some of our scouts must be in the neighborhood and would be quick to respond, but i was held silent by the manifest fact that, quick as they were, they could not be quick enough to

he suddenness of everything, but he kept his head pretty well "i don't believe there was a man in either party who did not own a pistol or bowie knife, and not a few displayed both. there were pale, resolute faces among those merchants, planters, and gamblers, and they glared like tigers at me, my friends and the captain 'god! this is awful' said the captain to me in a scared undertone `don't you fear' i assured him `this is our fight; you have nothing to do with it; leave everything to us "now, i think i may take credit to myself for seizing the psychological moment for executing a coup. as sure as the sun shines, there would have been one of the bloodiest and most desperate fights ever known on the mississippi within the next few minutes had i not faced the scowling mob and raised my han

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the occult. the evolution of occultism the present-day view of the occult is highly influenced by the history of the paranormal in the west during the nineteenth and twentieth centuries. through the seventeenth century, most people believed in the active operation of occult (then termed supernatural) entities and forces. this belief brought comfort to some; but, for others, it became a source of fear, leading to suffering, and even death, for many. it allowed some people to rule by their reported ability to manipulate supernatural powers, and made it possible for the inquisition to persecute thousands as witches and satanists. it also enabled unscrupulous religious leaders to deceive people with sham relics and miracles. by the sixteenth and seventeenth centuries, however, there began a s

being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of his abbacy of the vaux de cernay. the evil spirit first opposed the progress of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begone, said the abbe. why do you attack me far from my brothers? the devil once more left him, but returned in the shape of a

ich the hermetic theory supposes to be capable of development. it has been constantly advanced that the conversion of lead into gold was only the assumed object of alchemy, and that it was in reality in search of a process for developing the latent possibilities in the subject man. at the same time, it must be admitted that the cryptic character of alchemical language was probably occasioned by a fear encyclopedia of occultism& parapsychology. 5th ed. alchemy 23 on the part of the alchemical mystic that he might lay himself open through his magical opinions to the rigors of the law. meanwhile, several records of alleged transmutations of base metals into gold have survived. these were reportedly achieved by nicholas flamel, van helmont, martini, richthausen, and sethon. in nearly every cas

tlers the occult history of the european races that occupy the territories now known as the united states of america begins with their initial settlement of north america. the early english, german, and dutch settlers brought with them an active belief in magic, witchcraft, and sorcery (malevolent magic. settlers were aware of a range of magical practices such as image magic, and had a particular fear of curses aimed at them. should such curses come to pass they would often attribute it to the sorcery of the person pronouncing the course. as early as 1638 in massachusetts, jane hawkins was indicted for practicing witchcraft, though no record of a trial survived. less than a decade later, however, alice young was tried and executed in connecticut. hers was the first of a steady stream of tr

e irish sun- god, and was believed that it could pierce any armor. anthony, st. a great demon of enormous stature is said to have approached anthony one day to offer his services. in response, the saint looked at him sideways and spat in his face. the demon vanished without a word and did not dare to appear on earth for a long time afterward. in response to this encounter st. anthony once said: i fear the demon no more than i fear a fly, and with the sign of the cross i can at once put him to flight. st. athanasius, who wrote the biography st. anthony, mingled his hero s adventures with the devil and certain other incidents that contrast strangely. some philosophers, astonished at the great wisdom of anthony, asked him in what book he had discovered his doctrine. the saint pointed with one

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

olicsome dogs. col. norbert ocholowicz, in his book on kluski, quotes an article by mrs. hewat mckenzie: this ape was of such great strength that it could easily move a heavy bookcase filled with books through the room, carry a sofa over the heads of the sitters, or lift the heaviest persons with their chairs into the air to the height of a tall person. though the ape s behaviour sometimes caused fear, and indicated a low level of intelligence, it was never malignant. indeed it often expressed goodwill, gentleness and readiness to obey. after a long stay a strong animal smell was noticed. it was seen for the last time at the seance of december 26, 1922, in the same form as in 1919 and making the same sounds of smacking and scratching. mckenzie also writes of a small animal reminding the si

god, both by night and day. he must know the laws of the cosmos, and the practical secrets that may be gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal parts, and the several spheres to which they belong. both in his mortal and immortal natures, he must strive to love god, to adore and to fear him in spirit and in truth. he must sedulously attempt to find out whether he is truly fitted for the practice of magic, and if so, to which branch he should turn his talents, experimenting in all to discover in which he is most naturally gifted. he must hold inviolate such secrets as are communicated to him by spirits, and he must accustom himself to their evocation. he must keep himself, ho

alam, whose offices were those of divination and astrology. these pronouncements were apparently colored at a later date by christian thought, and not of a genuine aboriginal character. for example, certain astrological formulas in the books exist that are simply borrowed from european almanacs of the century between 1550 and 1650. amulets were in great vogue among the maya, and they had the same fear of the last five days of the year as had the mexicans, who regarded them as nemontemi or unlucky, and did no work of any description upon them. these days the maya called uyayayab, and they believed that a demon entered their towns and villages at the beginning of this period. to avert evil influence they carried an image of him through the village in the hopes that he might afterwards avoid

s astounding experiences. in his lecture before the church congress at weymouth in 1903, colley said: often when i have been sleeping in the same bedroom with him, for the near observation of casual phenomena during the night and, specially, that came through the dark i, on such occasions, would hold my hand over his mouth, and he would now and again be startled into wakefulness not unmixed with fear. for he could see the phantoms which i could not, when i had quietly put out the night-light. for he would not sleep in the dark, which made him apprehensive of phenomena, physically powerful to an extraordinary degree. colley claimed to have witnessed astonishing marvels with monck. he said he saw the birth and dissolution of numbers of full-sized solid forms. he saw a child appear, move abo

peter byrne, who dismissed it as an obvious fake. meanwhile an ordinance in skamania county, washington, prohibits wanton slaying of apecreatures, with substantial penalties. further interest in bigfoot was generated in 1982 by the sighting reported by paul freeman, an employee of the u.s. forest service. he came face to face with the creature at a distance of no more than 200 feet. both fled in fear of the other. interest in bigfoot continues and over the last generation several research centers such as the bigfoot information center and the now defunct sasquatch investigations of mid- america were established. while forteans have kept interest in bigfoot alive, the dearth of definitive encounters with the creature have caused many to doubt the authenticity of the legends. sources: bauma

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ed to see him as something of a religious visionary in a flying-saucer context rather than as a cynical exploiter of the credulous. angelucci's initial contact allegedly occurred on may 24, 1952, in burbank, california. driving home from work at an aircraft factory, he saw a saucer, which emitted two small globes. the globes approached him, and a masculine voice assured him that he had nothing to fear. angelucci saw a crystal cup materialize, and he drank a delicious, healing liquid from it. a screen appeared before him, showing a striking- looking man and woman who seemed to read his mind. another visionary experience, initiated like the first time by a dulling of consciousness (angelucci, 1955, occurred two months later. on august 2, he had a physical encounter with space people for the

ssue of saucers magazine, bethurum reported that in the early morning hours of july 28, 1952, he met eight little men of latin appearance and was led to a nearby flying saucer. there he met the captain, a beautiful woman named aura rhanes from clarion, a planet never visible to humans because it is always on the other side of the moon. clarion, bethurum was informed, is a peaceful, utopian world; fear of nuclear war on earth had led the clarionites to visit and observe earthlings at first hand. bethurum claimed further contacts. in the mid-1950s, bethurum established a communelike sanctuary of thought in prescott, arizona. he was a regular at the giant rock interplanetary spacecraft convention and other contactee venues. he remained active on the circuit until his death in landers, califor

object hovering over a field on the other side of the road. the ufo looked like two upside-down plates placed over each other. when the creatures or beings reached the ufo, they were literally sucked into the underpart of the machine as if by a whirlwind. a dull thudding sound followed, and the ufo streaked away. the witness told trigano that he had said little to others about the experience for fear of being thought mad. see also: close encounters of the third kind; mothman further reading trigano, lyonel, 1968. strange encounter in var. flying saucer review 14, 6 (november/december: 18. birmingham s ark a bizarre experience is recorded in a fifteenpage document left by a nineteenth-century australian, frederick william birmingham, who lived in parramatta, new south wales. birmingham was

e c l u s i ve individual, st e ve bro d i e, who claimed to be an artist. over time, robinson won his trust, and the two often spoke. among bro d i e s quirks was his ave rsion to meat; and more unusual, as ro b i n s o n recalled, he seemed to be afraid that someone might be attempting to sneak up behind him. when he walked on the street, he walked in the middle of the street, apparently out of fear that someone might jump out of an alley or a doorw a y. on several occasions, robinson watched brodie paint. sometimes the artist would enter a trancelike state and create we i rd, otherworldly landscapes that looked nothing like the paintings he did in ord i n a ry consciousness. asked w h e re these images came from, bro d i e replied, i don t know. i feel as if i paint these pictures from

e 1982. a twelve-year-old girl, maswati pilus, had gone one morning to the river behind her house, intending to wash clothes there. she encountered a small female being whose sudden appearance had a strange effect on the girl s consciousness. she felt as if only she and the being existed. there were no other sounds or sights. the being offered to take her to another land, and maswati, who felt no fear, found herself looking at a bright, beautiful landscape. she sensed that time was passing, but the events that occurred during her experience were blurred and vague in her memory. bunians 53 meanwhile, her relatives were looking frantically for her. two days later, they came upon her in a location near her house where they had already searched more than once. she was unconscious but soon reco

FAUST

l about it as a cat does with a mouse. the lord tis well! so be it granted you today! divert this spirit from its primal source and if you can lay hold on him, you may conduct him downward on your course, and stand abashed when you are forced to say: a good man, though his striving be obscure, remains aware that there is one right way. mephistopheles all right! but long it won t endure! i have no fear about my bet, be sure! when i attain my aim, do not protest, but let me triumph with a swelling breast. dust shall he eat, and that with zest, as did the famous snake, my near relation. the lord in that too you may play your part quite free; your kind i never did detest. of all the spirits of negation the wag weighs least of all on me. mankind s activity can languish all too easily, a man soo

reast that in its self a world created and bore and fostered it? and that with joyous trembling expanded as if spirits, us, resembling? where art thou, faust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of flame, to yield to thee in fear? tis i, i m faust, i am thy peer! spirit in the tides of life, in action s storm, up and down i wave, to and fro weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou a

o wander. workman go to the river inn, that s my advice. a second the road that way is far from nice. the others what will you do? a third go with them yonder. a fourth come up to burgdorf! there you ll surely find the prettiest girls and beer, the finest kind, besides a first-rate sort of scrap. a fifth how you do swagger! what a chap! does your skin itch a third time for a row? i will not go, i fear that place somehow. servant-girl no, no, i ll go back toward the town. another we ll find him by those poplars certainly. the first but that is no great luck for me! at your side he ll go walking up and down; he never dances but with you. with your fun what have i to do? the second today he s surely not alone; he said his friend would be with him, the curly-head. student by thunder! how the w

yet even while i write this word, i falter, for something warns me, this too i shall alter. the spirit s helping me! i see now what i need and write assured: in the beginning was the deed! if i m to share this room with you, poodle, then leave off howling, then leave off growling! such a distracting fellow i can t view or suffer to have near me. one of us two, or i or you, must quit this cell, i fear me. i m loath your right as guest thus to undo. the door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you ar

it then! am i to write with graver, chisel, pen? i offer you your choice quite free. mephistopheles how can you talk so heatedly, exaggerate in such a way? just any little sheet will do, it s all the same. with one wee drop of blood you sign your name. faust if this will satisfy you, then i say: let us agree and put the farce to this odd use. mephistopheles blood is a quite peculiar juice. faust fear not! this league with you i shall not break! the aim and goal of all my energy is to fulfil the promise i now make. i ve puffed myself too high, i see; only within your ranks do i deserve to be. the mighty spirit spurned me with a scoff, and nature turns herself away from me. the thread of thought is broken off, to me all learning s long been nauseous. in depths of sensuality let us our glowi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ohibition against the study and practice of the qabalah was lifted in 1540 ce through the efforts of the medieval jewish kabbalist abraham azulai. the prohibition had been instituted largely in reaction to the disastrous consequences of the false messiah shimeon bar kochba, who led a revolt in 135 ce that resulted in a short-lived independent jewish state.3 over a century after azulai, a sense of fear and taboo regarding the qabalah arose strongly once again among the rabbinate in reaction to the troubling popularity of the apostate sabbatai zevi. zevi was ascribed messianic stature by his prophet nathan of gaza, and embraced as such by several million followers spread across the middle east. the phenomenon of zevi was further compounded by the widespread hermetic adulteration of jewish qa

ulteration of jewish qabalistic teachings by european occultists, and a growing tendency among christian cabalists to attempt to establish that the true hidden meaning of the qabalah supports the efficacy of christian dogma. the widespread anti-qabalistic sentiment promulgated by both the rabbinical and pauline orthodox authority has been accompanied by a considerable amount of misinformation and fear mongering. even those rabbis and talmudic scholars who do not regard the mystical qabalah as evil and malicious echo the injunctions that it should only be studied by married jewish men over the age of forty who have studied the torah and talmud for many years. in all fairness, it should be noted that there are a substantial number of chasidim and other religious jews who embrace and encourag

alah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, bhakti yoga (way of devotion, and jnana yoga (way of direct knowledge of the divine source. the mystical teachings, literature, and history of the sufi orders are subjects of

ve aspect) cannot be pronounced. in the tantra, it is said that without the vowels, shiva s bones can t dance. another analogy that illustrates the nature and relation of the two faces is presented in the parable of the rope and the snake: a man was walking down a road in the country at dusk. just as he turned a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped back to avoid getting bitten. as he looked at the snake, he noticed that it wasn t moving. he picked up a rock and threw it at the snake, and still the snake didn t move. he thought, perhaps the snake is dead. this thought diminished his fear, and he inched closer to the snake to get a better look. as he neared the snake, he was amazed and relieved to find out

ate of the gimel g is a mirror upon which collects the residue of karmic impressions (san. samskaras) of many lifetimes. hence, in the beginning stages, when we move consciously into sefirah foundation/below, we will often next see the watcher on the threshold in the mirror of the gate of the gimel g. the watcher is actually the reflection of our own reincarnating geviyah. people typically run in fear from their watcher when they encounter it in their dream state. but, the geviyah is a plastic medium subject to change. repeating the name of one s chosen small face ideal (e.g. the lord hvhy) cleanses the geviyah of the seeds of impure desires and spiritual ignorance that have crystallized during past life activity. with the purification of the geviyah, the watcher is replaced by the reflect

FOCUS OF LIFE

a god which demands selfstudy and self- worship, not obsessions to spiritual otherness which begins outside the self. luciferian and satanic thought begins internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter

omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter. having suffered pleasure and pain, gladly dost thou deny the things of existence for freedom of desire-from this sorry mess of inequality-once so desired. and is fear of desire. the addition of the 'i' of a greater illusion. desire is the conception i and induces thou. there is neither thou nor i nor a third person-loosing this consciousness by unity of i and self; there would be no limit to consciousness in sexuality. isolation in ecstasy, the final inducement, is enough-but, procreate thou alone! speak not to serve but to scoff. hearest thou, heaven's lo

tions that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of volition: to walk towards thyself. with thine infinite self multiplication of associations thou knowest all things. among sentient creatures human birth is highly desirable, man desires emancipation-liberation to his primeval self. remember! didst thou leave the high estate for worse things? man becomes what he relapses into "o zos, though art

lief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preservation. thou art the way. assuredly, thy virtue is to be equally different. thy complaint is the calamity: the hypocrite is always at prayer. dost thou suffer? thou shalt again suffer, till thine i does not fear its body. rather seek and increase by thy temptations, it is but the way to intelligence. transgression is wiser than prayer: make this thy obsession. thank only thyself and be silent. the coward's way is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of

u wilt: and keep thy belief free of morality. observe thyself by sensation: thus know the finer perturbations and vibrations. this much shalt thou learn: to love all men, for there will be compulsion "which are but living their..peculiarities by a mechanism" serve no man, hell is democracy. think not the words 'i wish' say not the words 'i will' respect thy body: it will again become thy parents. fear nothing,-strike at the highest. ennui is fear: death is failure. go where thou fearest most. how canst thou become great among men. cast thyself forth! of this event, genius is the successful effort of memory. break thy commandments, be lawless unto all dogma. revolt is the fertiliser of the new faculties. knowledge and all evil wars react from previous existences that are now fragmentary to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

giere, on the other hand, devotes the first volume of his revelation to "l'astrologie et les sciences occultes" in which he treats of the magical and astrological texts as the necessary preliminary to the study of the philosophical hermetica. cf. also thorndike, i, pp. 287 ff. 44 hermes trismegistus and magic power of the stars in his upward ascent through the spheres. the optimist gnostic has no fear to draw down by sympathetic magic, invocations, talismans, those same powers of the universe which he believes to be good. the methods of sympathetic magic' presuppose that continual effluvia of influences pouring down onto the earth from the stars of which the author of the asclepius speaks. it was believed that these effluvia and influences could be canalised and used by an operator with th

s of the planets but only as images of "mundane gods, shadows of ideas in the soul of the world the pious neoplatonist could perhaps believe that he would be doing only a "world" magic, a natural magic with natural forces, not a demonic magic. watching ficino's anxieties and hesitations, one is amazed at the daring of those bold characters beyond the appenines, in ferrara or in padua2 who did not fear to decorate the walls of their apartments with the images of the terrible thirty-six. it is very strange to follow the convolutions and involutions of ficino's mind in this chapter xviii. before he introduces his lists of planetary talismans he has some curious remarks on the cross as a kind of talisman.3 the force of the heavens is greatest when 1 gundel, dekane und dekansternbilder, p. 280

f god, and being urged to take up again the egyptian laws and letters. lactantius has much to answer for, for it was his interpretation of trismegistus as a holy gentile prophet which ficino adopted, and which he thought that he found marvellously confirmed in the pimander. and it is this which may have encouraged him to take up magical religion, which he did not do, as we have seen, without much fear and trembling and anxious avoidance of demons. when hermes trismegistus entered the church, the history of magic became involved with the history of religion in the renaissance. 4+g.b. chapter v pico della mirandola, contemporary of ficino, though younger, began his philosophical career under ficino's influence and imbibed from ficino his enthusiasm for magia naturalis which he accepted and r

mes a treatment of harmony and its relation to the stars, harmony in the soul of man, the effects of music rightly composed in accordance with universal harmony in harmonising the soul.2 after the long discussion of number in celestial magic, we have a very long discussion of images in celestial magic,3 with long fists of such images, images for the planets, images for the signs, nor does agrippa fear actually to print the images of the thirty-six decan demons. first of all he explains the general principles of the making of talismans imprinted with celestial images. we need not go into this again and a few examples from his image-lists will suffice. one image of saturn is "a man with a stag's head, camel's feet, on a throne or on a dragon, with a sickle in the right hand, an arrow in the

the humanist tradition according to wood, particular suspicion was attached to works containing mathematical diagrams. sure i am that such books wherein appeared angles or mathematical diagrams, were thought sufficient to be destroyed because accounted popish, or diabolical, or both.1 the humanist dislike of metaphysical and mathematical studies has turned into reformation hatred of the past and fear of its magic. where there is no understanding of such studies, there arises the ignorant dread of them as all magic. a question which, i think, has never been asked, is how far the renaissance revival of magic contributed to the suspicion of all philosophy as tinged with magic which inspired the devastating activities of the edwardian reformers, products of the turning of erasmian critical hu

FRATER ELIJAH ANGELS OF CHAOS

halt know and destroy the traitors. i am ra-hoor-khuit; and i am powerful to protect my servant. success is thy proof: argue not; convert not; talk not overmuch! them that seek to entrap thee, to overthrow thee, them attack without pity or quarter; and destroy them utterly. swift as a trodden serpent turn and strike! be thou deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! 8: with it ye shall smite the peoples; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's ra

cases when the demon is very powerful it can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego issues then given up and everything flowed more naturally. i started the danc

FRATER TENEBROUS CULTS OF CTHULHU

at pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supern

FRATER U D PRACTICAL SIGIL MAGIC

ill no longer or cannot prevent direct communication between the conscious and the unconscious. like the magical or gnostic trance in general, consciousness is not entirely switched off, which means that you aren ft aiming for a hypnotic full trance. such gthreshold states h2 may be achieved either by withholding sleep, by overexertion, by exhaustion, or by activating intense emotions like anger, fear, pleasure, ecstasy, etc.3 here again we can see why the sex-magical charging of a sigil (which, of course, can also be performed during intercourse with a partner) is so much easier than all other methods. first, most people are quite familiar with willed orgasms, which can hardly be said, for example, of willed, controlled trances of exhaustion 32/ practical sigil magic one technique which i

ardly be said, for example, of willed, controlled trances of exhaustion 32/ practical sigil magic one technique which is frequently quoted in terature, but hardly ever explained in detail, is spare fs so-cal or horror. second, the effort to achieve a sexual climax is so much less than to achieve a trance through fasting, for another example, which would take several days of starving oneself, or a fear trance, for which you might have to hang half of your body out of the window on the seventeenth floor of a building (of course, a high ride on a roller coaster might do the trick as well, but can you really control your acrophobia enough to charge a sigil) nevertheless, you should get to know as many different circumstances for sigil charging as possible to widen your scope of magical techniq

of the emotion, h thus lying in between the mercurial and earthy mode, both of which derive from the first principle, comparable to the state of the gprima materia h in alchemy. the earthy form is one of repression and unrealistic/unrealizable emotions. the other two meta-structures are based on the principles of solve et coag ple (separation, repulsion, avoidance) includes the terms death, hate, fear, pain and depression. the coagula principle (attraction, coming together) comprises the terms sex, love, desire, pleasure and elation. the opposite pairs with which we have already dealt may be assigned to the above-mentioned generic terms. thus, for example .love (coagula level) includes emotions like attachment, the alphabet of desire/ 67 for examp eath (generic term= d robert anton wilson

FREEMASON BLUEBOOK

y disqualified, or has been previously rejected by another lodge, the lodge has no jurisdiction unless it obtains the consent of the other lodge, in those cases in which consent gives jurisdiction. if the committee find that the lodge has jurisdiction, they then inquire and report on the fitness of the candidate to be made a masona duty to be performed with zealous care and prudence, and "without fear, favor or affection: and the character of their report, whether favorable or unfavorable, should never be entered of record. if the candidate is accepted, and no objection is made, the master proceeds to initiate him at such time as he deems proper. first section. during the preparation of the candidate, only the junior deacon and the stewards should be in the maine masonic text book file//c

he wise and good, and be ever obedient to the precepts of thy holy word. amen response. so mote it be iii. almighty and everlasting god, in whom alone is our trust, and who, in thy holy word, hast brought life and immortality to light, defend this thy servant with thy heavenly grace, that he may continue thine forever. strengthen him with the spirit of wisdom and understanding; endue him with the fear of thy holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, e

memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (28 of 76 [11/22/1999 11:51:55 am] to rise, with trembling shake, along the path we travel o'er. ill. in youth, to god let memory cling, before desire shall fail, or wane, or e'er be loosed life's silver string, for man to his long home doth go, and mourners group around his urn; our dust to dust again must flow, and spirits

prayer, and take upon himself his official obligation. the master elect is placed at the altar facing the east; the chaplain is conducted to the altar facing the west. all rise. prayer by the chaplain. most holy and glorious lord god, we approach thee with reverence and implore thy blessing on this brother, elected to preside over this lodge, and now kneeling before thee. fill his heart with thy fear, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ure of the training humanity will receive in the remaining periods of our evolution. we shall endeavor to show the cosmic root of both of these institutions, the purpose of each and the training which each will inaugurate, if successful; also the nature of the soul quality which may be expected to result from each method. the writer is not a mason, and thus he is free to say what he knows without fear of violating obligations, but he is a mason at heart, and therefore frankly opposed to catholicism. our opposition is not fanatical, or blind to the merits of the catholic religion, however. the catholic is our brother as well as the mason; we would not say a disparaging, irreverent word against this faith, or those who live by it, and should we seem to do so, in any passage, the wrong will b

ach the highest ideal of expression. humanity may, and does, admire lofty sentiment and brilliant oratory; but when a lincoln unbinds the shackles of a downtrodden race or when a luther revolts in behalf of the fettered spirits of humanity and secures religious freedom for them, the outward action of these emancipators reveals a beauty of soul never discernible in those who soar in cloudland, but fear to soil their hands by actual work in the temple of humanity. the latter are not true temple-builders and would be unable to gain inspiration from the sight of that wonderful temple described by manson in "the servant in the house" the author calls him "man-son" this may mean that he regards him as the son of man, but it may also be that he meant mason, for the servant in the house was also a

FULL MOON RITUALS

new colors and textures have been added, and some threads were broken. some could be repaired, and some had to be tied off. there are slubs, and holes, and wonderfully intricate pieces of our lives woven here. and with each weaving, the cloth becomes stronger and more beautiful. subtle muted shades of thankfulness, bright glittering streaks of passion and joy, and dark, somber colors of grief and fear. yet each time we come together, and set up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath, and offers her own petition "may all those gathered here find their prayers answered in the way which is most beneficial

FULLER J F C SECRET WISDOM OF THE QABALAH

nd the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a de

ge; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day due almost entirely to publicity? yes, that is undoubted; but what profits progress if the world is to be filled with discontent? freedom is a sublime mystery, but when this mystery is vulgarized it becomes anarchy. look around: everywhere we see turmoil, strife, jealousy, fear, and greed; satan brooding over the four corners of the world and the drums of war beating nearer and nearer. behind this turmoil crouches the machine, the baphomet of the age of iron. he should have been the servant of man, yet he has become his master. he should have mitigated the curse of eden and have transformed toil and labour into leisure and contentment. why has he failed to do so? be

have been the servant of man, yet he has become his master. he should have mitigated the curse of eden and have transformed toil and labour into leisure and contentment. why has he failed to do so? because the mysteries of physical science, having slipped the leash of secrecy, have, like maenads, coursed madly about the world. once the searchers after the mysteries of nature worked in a gloom of fear, locking away their knowledge in ciphers and cryptograms; now they stride into their laboratories seeking to transmute knowledge into gold, and when the people cannot understand their jargon they fall back upon the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swin

at is now called physical science, formed part of the hidden cult. thus pythagoras, anaximander, nicetas, heraclides, aristarchus, seleneus, and ecphantus believed in the rotundity of the earth or in its movement; the first of these philosophers holding that each star was a world possessing its own atmosphere and surrounded by immense spaces of ether.4 but this knowledge was never popularized for fear of upsetting religion, by means of which authority over the ignorant masses was maintained. early in the fourth century a.d. we find lactantius writing: it is an absurdity to believe that there are men who have feet above their heads, and countries in which all is inverted, in which the trees and plants grow from the top to the bottom. we find the germ of that error among the philosophers who

is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also

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

halt thou spare, neither shalt thou conceal him "but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people "and thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the lord thy god, which brought thee out of the land of egypt, from the house of bondage "and all israel shall hear, and fear, and shall do no more any such wickedness as this is among you"[84 [84] deuteronomy xiii. the constantly recurring faithlessness of the jews, their restlessness and proneness to wander from their one-principled deity which had been set up by their priests for them to worship, was doubtless an unconscious effort on the part of the people to mitigate the outrage which had been committed against

may be made from it. this argument falls to the ground, however, so soon as it is found that duplicates, or copies of these brass idols which may not be distinguished from the originals, are seen in the museum at the india house, and also in that of the asiatic society. the admission of moore that "great influence was brought to bear upon him to induce him not to publish the prints of ballaji for fear of giving offense" serves as a hint in determining the cause for the lack of information respecting this god. it is believed that, were the development of truth upon this subject rather than its concealment the object of christian missionaries, the temples of ballaji would have furnished more important information to the christian world than would those of any other of the hindoo gods; but wh

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rnatural.norwere all clerics equally hostile. some went so far as to holdseances-the'sittings' at which a medium, often in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualist thought in england. others were more circumspect and, whether from natural reticence or fear of episcopal wrath, carefully avoided publicity. one such group had affinities with the rosicrucians.theguild of the holy spirit was first brought to public noticein]anuary1881in the first issue of the spiritualist journallight,a brief note referred to the guild, saying:'theproceedings of the society are quite private, but it is known that the objects pursued are the study and practice of chr

ss kate sands staunton. she took the neophyte grade at the ahathoor temple in 1896 but 'became suddenly insane after having passed exam fori=10'.thesame hand that entered this on the order roll also entered the letters m.d. afterhername, and one wonders whether they have a less obvious reference. just as poor frighteneddrpeck was not the onlyastronomer, so he was not the only member stricken with fear. w.b.yeats remembered the revd w. a. ayton as 'the most panic-stricken person i have ever known' and discovered that ayton was apprehensive about every aspect of practical occultism:wisdom55ihe] took me aside that he mightsay-'jhope you never invoke spirits-that is a very dangerous thing to do. 1 am told that even the planetaryspirits turn upon us in the end. 1said 'have you everseen an appar

his grimoire, the companion of my labours, wherein are faithfully set forth the true rituals of magic, together withallthings needful for the prosecution of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal. but as to this book, have no fear lest the profane and those unlearned in philosophie discover aught therein, since, even as the ark within the temple, all truth here dwells behind a veil; which veil the priests of the hidden wisdom alone may pass.'6theheroine discovers, too, the value of sounds and calls 'constance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldh

may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot pass by me, said the guardian of the west until you have learnedmyname.'ii4thegoldendawnhegemon:(replying for candidate 'your name is darkness.'hiereus:'you have known me; go forward and fear not.hewho trembles attheflameandat the floodandattheshadowsoftheair,has nopartingod.'thekeruxreplacesthecandidate'shoodwink; the procession again moves forward, passing the hierophant, who knocks, andthehiereuswho also knocks.whenit arrives again at the n. the kerux, turning,barstheway forthesecondtime:kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthepathoftheeast.'thesto

GILBERT THE MAGICAL MASON

ors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament nar

all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their existence, dwelling, qualities, powers, origin and end- else how can you combat them? the courage i vaunt so highly will protect you in moments of rest, and in your hours of loneliness. but theknowledgewe teach, and you learn, you will require, and must have not only to gain success in practical magic,butfor bare safety, to con

e, and no adept among us can divine when and where anyone of you may be attacked, or by what trials, but we warn of the risks, and we are happily able to supply the panacea- the universal remedy. notinvain does the new testament of the christian teach the power of will, the efficacy of faith: for such power is not limited -butby the completeness of the faith and the intensityofthewill. let no one fear the powers ofevil-to you it is given to fight and to conquer, with purity and courage, and the high magical power of the pentagram, in which the order instructs you- where is the true student who has succumbed? he is not of us! take courage then, ye neophytes! be not daunted by the difficulties and the dangers of occult study- toil onwards to the pinnacles of wisdom- and taught by the elders

e to make men more honest, or more charitable, is it reasonable to suppose that this sanctity would have grown up around them? no, my brethren, it would have beenbuta vain and foolish association which should have been created to make a secret of morality. freemasonry, then, must be something more, much more. to us, the representatives of the freemasonry of today, it may bebuta light thing, and i fear it often is. but let us remember our great claim, the early origin of our order, there must be our hunting ground for the cause of our secrecy, for the constitution of the fraternity, for the intense obligations imposed on each one of us. and now i would ask each of you what is the greatest aim of an earthly existence? is it not to prepare for another? do we not all feel assured that we must

episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, in which are their dwellings, and whence they emerge to persecute wicked men who stray from the paths of duty and beneficence. a general idea, however, existed that the just man who never transgressed the dictates of the mosaic law, hadbutlittle to fear from their attacks, for over such the angel guards prompted by jehovah kept a strict guard.theoldest canonical books of the old testament do not seem to realize any personal great enemy of mankind in active opposition to god, but in the later volumes that idea takes form.thecaptivity of the jews seems to have tainted their faith, and the influence of the persian dualism became then apparent

GILBERT THE SORCERER AND HIS APPRENTICE

trials sur255 mounted; r. unwise plans, failure whenputto the test.7. thechariot.triumph, victory, overcoming obstacles; r. overthrown, conquered by obstacles at the last moment.8.themis,or justice.equilibrium, balance, justice; r.62thesorcerer and his apprenticebigotry, want of balance, abuse of justice,inequality. bias .iii':19 .the bennit.prudence,caution, deliberation;prudence, timorousness, fear.iii,!10. the wheeloffortune.,go6d fortune,pected luck; rvill-fortune, failure, unexpectedill-luck!!1 lstrength, or fortitude.power, might, force,fortitude; r. abuse of powerv.overbearingness, want01,;1fortitude.12. the banged man.self-sacrifice, sacrifice,devotion,:bound;r.selfishness, unbound, partial sacrifice '13. death.death, change, transformation, alteration fori the worse; r. death jus

; r. expedition of business, quickness, celerity, vigi255 lance.48. deuceofcups.love, attachment, friendship, sincer255 ity, affection; r. crossed desires, obstacles, opposition, hindrance.49. aceofcups.feasting, banquet,goodcheer; r. change, novelty, metamorphosis, inconstancy.50. kingofswords.a lawyer, a man of law, power, command, superiority, authority; r. a wicked man, chagrin, worry, grief, fear, disturbance.51. queenofswords.widowhood, loss, privation, abs255 ence, separation; r. a bad woman, ill-tempered and bigoted, riches and discord, abundance together with worry, joy with grief.52. knightofswords.a soldier, a man whose profession is arms, skilfulness, capacity, address, promptitude; r. a conceited fool, ingenuousness, simplicity.53. knaveofswords.a spy, overlooking, authority;

ress, promptitude; r. a conceited fool, ingenuousness, simplicity.53. knaveofswords.a spy, overlooking, authority; r.thatwhich is unforeseen, vigilance, support.54. tenofswords.tears, affliction, grief, sorrow; r. passing success, momentary advantage.55. nineofswords.an ecclesiastic, a priest, conscience.66tilesorcerer and his apprenticeprobity, good faith, integrity; r. wise distrust, suspicion; fear, doubt, shady character.56. eightofswords.sickness, calumny, criticism,r. treachery in the past, event,accident,incident;;c'.253'i157r ;sevenofswords.hope, confidence, desire,wish; r. wise advice, good counsel, wisdom,circumspection.267.d;1;58.sixofswords.envoy, messenger, voyage,travel,'r. declaration, love proposed, revelation, surprise..v.59. fiveofswords.mourning, sadness, affliction; r.s

l, rupture, quarrel; r. error, confusion, misrule, disorder.62. deuceofswords.friendship, valour, firmness, cour255 age; r. false friends, treachery, lies.63. aceofswords.triumph, fecundity, fertility, prosper255 ity;r.embarrassment, foolish and hopeless love, obstacle, hindrance.64. kingofpentacles.a dark man, victory, bravery, courage, success; r. an old and vicious man, a dangerous man, doubt, fear, peril, danger.65. queenofpentacles.a dark woman, a generous woman, liberality, greatness of soul, generosity; r. certain evil, a suspicious woman, a woman justly regarded with suspicion, doubt, mistrust.66. knightofpentacles.a useful man, trustworthy, wis255 dom, economy, order, regulation; r. a brave man, but out67thetarotof employment, idle, unemployed, negligent.67. knaveofpentacles.adark

o-called) in the name of education, and have taught the children to speak a clipped cockney tongue, interlarded with some vulgar americanisms, instead of the sweet pure english uttered with the lingering musical intonation of the western highlanders. altogether the foot of the saxon has been heavy on the west, and the old occultism and the old fairy lore have retreated out of sight, and largely i fear out of mind. therefore i have tried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenticeoccultism of the celtic west was not only a very rea

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

rite, and to found subordinate lodges at his discretion and on my approval.42[42] establishing the provincial grand lodge of germany had not been without trauma for westcott. leopold engel, with whom reuss had quarrelled, objected and resigned from the german swedenborgian lodge, although he remains a member of the english body. in the same letter to reuss (27 june 1902) westcott told him that, i fear i am in for a pretty quarrel between you and your german friends. i am likely to be, like the wheat, ground between the upper& lower millstones. for this and for other reasons he was becoming disenchanted with the rite; it was, he told reuss, never popular here& i recommended the soc. ros. instead of it. it would seem that the swedenborgian rite was part of a package deal with reuss: in excha

GLOBAL FREEMASONRY

e arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget, disregarded judgements of the qur'an, human characters in the society of ignorance, the importance of patience in the qur'an, general information from the qur'an, the mature faith, before you regret, our messengers say, the mercy of believers, the fear of allah, jesus will return, beauties presented by the qur'an for life, a bouquet of the beauties of allah 1-2-3-4, the iniquity called "mockery" the mystery of the test, the true wisdom according to the qur'an, the struggle against the religion of irreligion, the school of yusuf, the alliance of the good, slanders spread against muslims throughout history, the importance of following the goo

totally opposed to a person believing in god and performing acts of charity to gain his approval. for them, everything must be done only for the sake of humanity. we can clearly discern this way of thinking in a book published by the turkish lodges: masonic morality is based on love for humanity. it totally rejects being good through hope for the future, a benefit, a reward, and paradise, out of fear of another person, a religious or political institution, unknown supernatural powers it only espouses and exalts being good in relation to the love for family, country, human beings and humanity. this is one of the most significant aims of freemasonic evolution. to love people and to be good without expect- global freemasonry jc the masonic theory of "humanist morality" is extremely deceptive

results of humanism. ing something in return and to reach this level are the great evolution.51 the claims in the above quotation are highly misleading. without the moral discipline of religion there can be no sense of self-sacrifice for the rest of society. and, where this would appear to be accomplished, relationships are merely superficial. those who have no sense of religious morality have no fear of god or respect for him, and in those places where there is no fear of god, human beings are concerned only for their own gain. when people think that their personal interests are at stake, they cannot express true love, loyalty or affection. they show love and respect only to those who may be of benefit to them. this is because, according to this misconception of theirs, they are in this w

to god in humility "not to turn their backs, as if they were deaf and blind when they are reminded of his signs" because of this duty, a person is saved from the selfishness of the ego, worldly passions, ambitions, and the concern to make himself liked by others. the kind of morality mentioned in the verses above is attained by these means alone. for this reason, in a society lacking in love and fear of god and faith in him, there is no morality. since nothing can be determined absolutely, each determines what is right and wrong according to his own desires. actually, the primary aim of masonry's secular-humanist moral philosophy is, not to establish a moral world, but to establish a secular world. in other words, masons do not espouse the philosophy of humanism because they grant a high

eover, they aim to build a society that does not mention even the name of god or religion, but caters only to human pleasure, desires and worldly ambition. this will be a society formed by people who have "made (god) into something to cast disdainfully behind their backs (qur'an, 11: 92, similar to the people of madyan mentioned in the qur'an. in this culture of ignorance there is no room for the fear or love of god, doing his will, performing acts of worship, nor is there any thought for the hereafter. in fact, these ideas are thought to be old-fashioned and characteristic of uneducated people. this message is being constantly repeated in films, comic strips and novels. in this great enterprise of deception, the masons continually play a leadership role. but, there are also many other gro

GNOSTIC HANDBOOK

how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i will make known my words unto you. because i have called, and ye refused; i have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. then shall they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their

for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook pag

d people commit sin in mind, speech, and actions. quarrels, plague, fatal diseases, famines, drought, and calamities appear. testimonies and proofs have no certainty. there is no criterion left when the kali age settles down. people become poorer in vigour and lustre. they are wicked, full of anger, sinful, false, and avaricious. bad ambitions, bad education, bad dealings, and bad earnings excite fear. the whole batch becomes greedy and untruthful. many sudras will become kings, and many heretics will be seen "there will arise various sects; sannyasins wearing clothes colored red. many profess to have supreme knowledge because, thereby, they will easily earn their livelihood. in the kali age, there will be many false religionists. india will become desolate by repeated calamities, short li

the only real return to "traditional esoteric values" can occur when we ourselves are transformed. in 1945 he was hit by a stray bomb and paralysed from the waist down, he spent the rest of his life writing, researching and offering guidance to those seeking a spiritual revolution. he died in 1974. his writing are profuse yet most are not as yet translated into english, it seems there is a great fear regarding the explosive nature of his insightful vision. evola was not afraid of offending peoples foibles or attacking their sacred cows. he attempted to unite politics, occultism, religion and traditionalism into a "world shattering" vision and he had remarkable success. the gnostic handbook page 61 for evola, history was a series of cycles that are degenerative rather than evolutionary, we

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n of how buddhism relates to the atomic state is quite informative. buddhism attempts to transcend life and cellular manifestations and to arrive at the white light of the void, the unitary atomic-electronic flash beyond form. while on the emotion level leary describes the religious imagery as middle class catholicism and devil oriented fundamentalism which are based on the arousal of emotion and fear. in connection with each state leary gives a range of correspondences. to give you some idea of his system we have included a selection of same. following each level is given the directing intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic

ve eggregores of organisations, groups and associations. however, since man is by nature a fallen creature, eggregores tend to end up out of control and become unwieldy, forming little vortexes of energy in the collective unconscious and by correspondence, on the astral worlds. some of the more unusual eggregores are those which are religious in nature. many gods are artificial and created out of fear and insecurity, such gods and deities are real in a psychological sense, but since they lack connection to the light world, they tend to work in destructive and neurotic ways. the degeneration of god-images in judaism and christianity can be clearly seen with the replacement of real spiritual forms with psychologically projected (neurotic) forms, or eggregores. the difference between these is

t for participants to relax and work down after the rite before they are sent off home. creating a ritual the above gives you some idea of what a ritual is made of, but how would you actually create a ritual? let s take a case study. let us say that john smith feels he is ineffectual, he is unable to be firm with those around him, and lacks drive and ambition. he decides he wants to confront this fear and give himself some direction, he decides therefore to perform a ritual focused on geburah in yetzirah. he has chosen geburah as it represents mars- the force of action and has chosen yetzirah as it represents the world of the unconscious. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalis

any people today are just plain paranoid and this is not, i repeat, not the state to start contemplating psychic self defence from. it is all too easy to stand in the position of being so self righteous, that we attribute psychic attack to all those who disagree with us. this in itself can be a form of psychic attack, it is known as a belief attack, and occurs when we project so much paranoia and fear, that it returns to haunt us. the more we fight it, the stronger it gets. it is important to be objective before you start attributing certain experiences to psychic attack. the first stage of critical examination should involve examining your own mental and emotional state, and that of those around you. if, after some thought, you still feel something is wrong then, and only then, should you

man on the earth, and it grieved him at his heart. and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. genesis 3:4-8 gnostic theurgy page 218 for i see and behold that demons have begun their seductions against you and against your children and now i fear on your behalf that after my death ye will shed the blood of men upon the earth and ye too will be destroyed. the book of jubilees 7:27 and he testified to the watchers, who had sinned with the daughters of men, these had begun to unite themselves, so as to be defiled. the book of jubilees 4:24 these quotes help us to picture a period way before that of our own. what occurred during this time

GOETIA LUCIFERIAN

as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within. any magician who is able to summon any spirits in the goetia should be prepared to face that which they call or else suffer the consequences. the modern magician understands that no work may be successful is the intent is not pure and clear. if you seek to summon one of the djinn of the goetia, understand how the spirit relates to your m

to face that which they call or else suffer the consequences. the modern magician understands that no work may be successful is the intent is not pure and clear. if you seek to summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madn

nd dark places of the earth. one should approach daemonic spirits as something other than the self. they are a testing ground; the ones who would have you face the skull containing the waters of leviathan, or initiation. they would have you drink deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have ta

the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, the magician who would fear and cower within a circle and still seek to summon forces which he will not become one with, is not strong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits

GOLDEN DAWN RITUALS ENOCHALL

angle of water tablet. hnlrx: kerubic name of fire angle of water tablet. hnr: cacodemon of air angle of earth tablet. hoath: the true worshipper. holado: groan. holdo: groaned/ groaned aloud. holq: measure (v. hom: liveth. hometohe: homtoh, triumph. homil: age/ ages/ the true ages. homin: age. homtoh: triumph (v. hononol: angelic king ruling in the west. horlwn: name of sol perimeter. hoxmarch: fear (n. hpb: cacodemon of water angle of fire tablet. hra: cacodemon of water angle of fire tablet. hrap: kerubic angel of water angle of earth tablet. hrbn: subservient angel of water angle of air tablet. hri: cacodemon of air angle of earth tablet. hroan: angel ruling roan and companions. hru: cacodemon, counterpart of the angel ruoi. hsa: cacodemon, counterpart of the angel saiz. 28 hsg: cacod

GOLDEN DAWN RITUALS J

n in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian kno

GOLDEN DAWN RITUALS K

n in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian k

GOLDEN DAWN RITUALS U7

errible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of kno

GOLDEN DAWN RITUALS VENUSZAM16

y unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unv

t nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i a

pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of d

GOLDEN DAWN RITUALS Z2

flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast

it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman alo

darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjur

GOLDEN DAWN RITUALS Z3

the hegemon for him. the candidate cannot as yet comprehend that before mildness can be exercised rightly, the forces of severity and mercy must be known and wielded. to accomplish this, the greatest courage and energy is required and not hysterical weakness and absence of resolution in action. hence, in the answer of the hiereus is an affirmation of the necessity of courage and of the danger of fear. he gives one knock to seal the vibration of that force imaged in the candidate s sphere of sensation. 6 the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imp

GOLDEN DAWN RITUALS ZAM1

more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. t

GOLDEN DAWN RITUALS ZAM10

alt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, sav

GOLDEN DAWN RITUALS ZAM13

n in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicr

death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler w

GOLDEN DAWN RITUALS ZAM16

y unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unv

t of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous de

waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i a

break them in pieces as a potter's vessel' let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of

GOLDEN DAWN RITUALS ZAM17

s of our society) shall, god willing, behold the same with your own eyes. every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, do without fear or hurt, tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. every side or wall had a door for a chest, wherein there lay divers things, especially all our books, which otherwise we had, besides the vocabulario of theophras

GOLDEN DAWN RITUALS ZAM19

must not be expected that newcomers shall attain at once all our mighty secrets. they must proceed step by step from the smaller to the greater, and must not be retarded by difficulties. wherefore should we not freely acquiesce in the only truth than seek through so many windings and labyrinths, if only it had pleased god to lighten unto us the sixth candelabrum? were it not sufficient for us to fear neither hunger, poverty, diseases, nor age? were it not an excellent thing to live always so as if you had lived from the beginning of the world, and should still live to the end thereof? so to live in one place 4 that neither the people which dwell beyond the ganges could hide anything, nor those which live in peru might be able to keep secret their counsels from thee? so to reading one only

GOLDEN DAWN RITUALS ZAM20

made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the l

GOLDEN DAWN RITUALS ZAM22

et it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am

the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am

break them in pieces as a potter s vessel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and obey my will; serve and fear me. i bind even ye to help me in the worlds of the magic of light. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the pow

GOLDEN DAWN RITUALS ZAM24

nd by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint

GOLDEN DAWN RITUALS ZAM8

dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pent

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t his disposal: working great miracles by his words, he came to the district of the canas and there, near a village called cacha. the people rose up against him and threatened to stone him. they saw him sink to his knees and raise his hands to heaven as if beseeching aid in the peril which beset him. the indians declare that thereupon they saw fire in the sky which seemed all around them. full of fear, they approached him whom they had intended to kill and besought him to forgive them. presently they saw that the fire was extinguished at his command, though stones were consumed by fire in such wise that large blocks could be lifted by hand as if they were cork. they narrate further that, leaving the place where this occurred, he came to the coast and there, holding his mantle, he went fort

es by william gates, producci n editorial dante, merida, mexico, 1990, p. 71. graham hancock fingerprints of the gods 102 olmecs, the so-called mother-culture of central america, and it was more than 3000 years old. a block of solid granite about four feet thick, its sides bore reliefs of four men wearing curious head-dresses. each man carried a healthy, chubby, struggling infant, whose desperate fear was clearly visible. the back of the altar was undecorated; at the front another figure was portrayed, holding in his arms, as though it were an offering, the slumped body of a dead child. the olmecs are the earliest recognized high civilization of ancient mexico, and human sacrifice was well established with them. two and a half thousand years later, at the time of the spanish conquest, the

covered by something in excess of seven million cubic miles of ice weighing an estimated 19 quadrillion tons (19 followed by 15 zeros).20 what worries the theorists of earth-crust displacement is that this vast ice-cap is remorselessly increasing in size and weight: at the rate of 293 cubic miles of ice each year almost as much as if lake ontario were frozen solid annually and added to it. 21 the fear is that when it is coupled with the effects of precession, obliquity, orbital eccentricity, the earth s own centrifugal motion, and the gravitational tug of the sun, moon and planets, antarctica s huge, everexpanding burden of glaciation could provide the final trigger-factor for a massive displacement of the crust: the growing south pole ice-cap [wrote hugh auchincloss brown, somewhat colour

were searching for a familiar face in a distant crowd. melza put my question to him and a moment later translated her grandfather s reply: he says, why do you want to know? i explained that there were many reasons. the most important was that i felt a sense of urgency: my research has convinced me that there was an advanced civilization long, long ago that was destroyed in a terrible cataclysm. i fear that our own civilization may be destroyed by a similar cataclysm. 36 community profile: hopi indian reservation, arizona department of commerce. 37 breaking the maya code, p. 275. 38 book of the hopi. 39 world mythology, p. 26. graham hancock fingerprints of the gods 481 there followed a long exchange in hopi, then this translation: he said that when he was a child, in the 1900s, there was a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e atinan of vedanta. the egyptian word khabs also translates as star. as stars travel through the sky in their own orbits, so every man and woman have their own path to tread. everyone has an inherent right to tread his own path without interference from another. as a practitioner of enochian magick you must determine your true will, decide upon your course of action, and carry it through without fear. you also must respect the inherent right of every other person to do the lame. another way of stating this theorem is that every man and every woman is an inherent ly complete and sel f -sufficient individuality. the essence of man is monadic. your great work is largely the process of realizing the truth of this theorem. aleister crowley's famous dictim "do what thou wilt" is a direct coroll

e formula of niakod nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourgin nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. aleister crowley, liber vii the enochian word niakod is pronounced nee-ahkoh-deh. it is comprised of the first letters, of the words nazps il-amnia kiaofi ors dodrmni which means "a sword for the cursed aethyr of fear, darkness and confusion" this phrase adds up to 1275 which is the sum of the names of the three governors of the 10th aethyr, zax: lexarph= 534 komanan= 532 tabitom= 209 1275 also, 1275 =51x25, where 25 is the number for the word besz which means "matter" and 51 is the number for the word gosa meaning "strange "new" or "original" further-more, 1275 is the number for zirn mika khoronzon which

ness will almostoverwhelm you and you must use your magical will to withstand iit. know that this atmosphere applies only to the lowest part of your nature, not to the higher spiritual part. as you search the aethyr you will encounter your own ppast words and actions. keep searching until you meet the huge form of the angel who is called ldcipsp. do not be afraid. he will know iit if you have any fear within you at all. face him. notice him carefully. he will notlook exactly like the picture crowley presented. he will be seen through your own perceptions. you will see him in your own way. if he rushes at you to engage in battle, you must use your sword and defend yourself as best you can. if he wins, you will awakein your physical body again and you will surely consider yourself unworthy t

in the journey; there is joy in the goal. aleister crowley, liber tzaddi the primary feeling throughout the 15th aethyr, oxo, is intense joy. there is a strong feeling of the love of life for its own sake. the idea that life is a dance or play is also strong in oxo. if your initiations in the lower aethyrs were succ es s ful, oxo wi l l seem l ike a wonderful re gion. however, there are many who fear and misunderstand it as a terrible blaspheme. the three governors of oxo are: tahamdo tah-hah-meh doh noklabi noh-kee-ah-bee tastoxo tah-seh-toh-tzoh you are advised to study the formula of ivitdt before attempting to enter oxo. when you first enter here you will be caught up in the jjoyous atmosphere. the angels will dance and sing and will all appear extremely happy. crowley saw the dance o

mon khoronzon. it has a few faded colors here and there, but is largely colored in shades of gray like the entire aethyr. not far from the city are the final outposts. these are small structures standing right on the brink of a tremendous precipice. if you pass these gray but proud outposts you will find yourself standing on the very edge of the known universe. if you detect the faintest trace of fear within you at this point you are advised to turn back immediately. however, you should face the outermost abyss several times in ikh before you attempt its crossing. 243 the initiation of zax-crossing the abyss the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him:(1) the attraction of binah (2) the impulse of his karma: and the ease and even the safety of

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

oor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mather

solicit an oath of obedience from them to the magician's holy guardian angel. this is an extremely interesting procedure with far reaching psychological implications. indeed, this is a magical cure for the malady of which the eastern lamas, yogis, and mystics accuse us "that in the west, consciousness is cut off from its roots" there can be no lotus flower without the root in the dark slime. our fear and condemnation of the dark and demonic in the west have led to a condition wherein the 9 unconscious, instinctual aspects of the divine have been diabolized, shunned, and feared. thus repressed, these forces take on a twisted sort of autonomy and indeed manifest in a fashion disruptive to consciousness. therefore, the magician extracts an oath of obedience from the demon as the climax of th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

holstein are more undoubtedly german than the similar ones in switzerland are celtic; and so far as our elfins and white ladies extend, they have their justification, as the fays have on the other side. some obscure names of animals leo has, i think, succeeded in interpreting as celtic; so long as he is obliged to leave the main characters in the fable german, as reginhart and isangrim, i have no fear for the genuineness of our epos; and the foreignness of subordinate characters tends to throw farther back the date of the entire poem. also what he contributes to nerthus and muspell (haupt 3, 226) demands attention. beside the fays, who answer to our swan-maidens, wish-wives and norns, beside abundia, who resembles folia (fulness, i attach importance to taranis =donar, to gwydion= wuotan, t

f his horse's nose and mouth; the left-hand rider seemed more quiet and mild, but hackelberg turned to the wild one, who galloped off with him, and in his company he must hunt until the last day. kuhn has written down some more stories of the wild hunter without proper names, nos. 63. 175. there are others again, which tell how hackelberg dwelt in the soiling, near uslar, that he had lived in the fear of god, but his heart was so much in the chase, that on his deathbed he prayed god, that for his share of heaven he might be let hunt in the soiling till the judgment-day. his wish became his doom, and oft in that forest one hears by night both bark of hound and horrible blast of horn^ otmar's volkssagen 249. 250^ like diimeke's desire to drive his waggon for ever (p. 726. 3 otmar 241. deut

gott) were uttered, deut. sag. no. 270. 2 deut. sag. no. 48. jul. schmidt p. 143; conf. no. 801, where the dwarf hangs a chamois before the huntsman's door* see below, the story from boccaccio and that of gronjcttc. 930 spectres. lieathenisli specfcredom. even among the vicentine and veronese german sj the keenest sportsman will not venture on the track of game at the seasons just mentioned, for fear of the wild man and the ivood-ivife. no herdsman will drive cattle out, the flocks and herds are watered in the stable, children fetching the water in earthen vessels from the nearest spring. for the wood-wife the women spin a portion of hair (flax) on their distass, and throw it in the fire as a peace-off'ering to her (hormayr's tyrol 1, 141. the legend of the tvild hunt extends to the arden

us introitum delectationis posita est' eegula benedicti, cap. 7^ conf' manes ridere videns' in the waltlarius loio. as on p. 922: a precaution prescribed in all the folktales (bechstein's thiii. sag. 4, 234 and frank, sag. 1, 57. it is practised in italy when hot winds blow. 946 spectees. living men being dragged along with the moving mass. an upright man, who takes that precaution, has nought to fear, save that each of the company spits upon him; when they are gone, he must spit out again, or he will take harm. in some parts, this ghostly array is called aaslcereia, aasherej, aaskereida, in others hoslielreia; the former corrupted from dsgard-reida -reid, the asgard march, whether as a passage of souls to heaven, or as a journey of gods, of valkyrs, visiting earth; or may it not be more s

d, the suicide (conf. p. 822, who come before us in frightful forms of mutilation. the' holde' goddess turns into an' unholde' still beautiful in front, but with a tail behind^ so much of her ancient charms as could not be stript off" was held to be seductive and sinful: and thus was forged the legend of the venus-mount. their ancient ofl'erings too the "wasscnberg p. 72. creuzer's symb. 2, 98. i fear eudbeck bad the boldness to adapt the legend of adonis (p. 949n) to oden- conf' frau welt' dame world, in conrad's poem p. 196 seq. vol. iii. e 948 spectres. peo^jle did not altogether drop, but limited them to tlie slieaf of oats for the celestial steed, as even death (another hunter, p. 845-6) has his bushel of oats found him (p. 844. when horn again as heroes, the gods retained their genui

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

assigned him, and by degrees they got used to him; but at last the lady pressed her husband to move, and he arranged to take another estate. the family all set out from the mansion, and had got through the better part of the way, when, the log-road being out of repair, the carriage threatens to upset, and the lady cries out in alarm. suddenly a voice from the back of the carriage calls out: never fear, my masters! iskrzycki is with you (nie boj si, pani; iskrzycki z wami. the masters then perceiving that they could not shake him off, turned back to their old house, and lived at peace with the servant until his term expired [english readers will remember tennyson s yes, we re flitting, says the ghost] the alraun or gallows-mannikin in deutsche sagen nos. b3. 84 is not properly a kobold, but

ey are called in swed. 1 as. ellen. the canones editi sub eadgaro rege, cap. 16 (thorpe, p. 396, speak of the sorcery practised on ellenum and eac on oftrum mislicum treowum (in sambucis et in aliis variis arboribus. 2 the god pushkait lives under the elder, and the lettons used to set bread and beer for him beside the tree, thorn. hiarn, p. 43 [in somersetshire they will not burn elder wood, for fear of ill luck. trans] 3 my faithless lover s. 4 i find this quoted from loccenius s antiq. sueog. 1,3; it is not in the ed. of 1647, it may be in a later. afzelius 2, 147 has the story with this addition, that at the second stroke blood flowed from the root, the hewer then went home, and soon iell sick. tbees. 653 bo-trad, in dan. boe-tra (p. 509. under the lime-tree in the hero-book dwarfs lov

protendit, in atrium de alto cecidit et periit (pertz 2, 105. the hungarians took this gilded cock (gallus) for the divinity of the place, and perhaps were confirmed in their error by the bird s name being the same as that of st. gallus; they even left the minster stand- 1 annalen der churbr. hannov. lande, 8 jahrg. p. 284. some think the cock referred to peter s denial. cock. eaven. 671 ing for fear of him: monasteries eo quod gallus, deus ejus, ignipotens sit, tandem omisso (ibid. 106. 1 tit. 407: iiz golde ein ar geroetet, gefiuret unde gefunkelt ufjeglich kriuze gelcetet/ true, the cock is an emblem of vigilance, and the watchman, to command a wide view, must be highly placed; 2 but it is quite possible that the christian teachers, to humour a heathen custom of tying cocks to the tops

l (stelzhamer s lieder pp. 19. 177, goissvogel (hofer 1, 306, low g. giitvogel, gietvogel, giitfugel (ehrentr. 1. 345, engl. rainbird, rainfowl, because his cry of geuss, giess, giet (pour) is said to augur a downpour of rain. about him there goes a notable story: when the lord god at the creation of the world ordered the beasts to dig a great well (or pond, this bird abstained from all work, for fear of soiling his handsome plumage (or yellow legs. then god ordained that to all eternity he should drink out of no well (pond; therefore we always see him sip laboriously out of hollow stones or cart-ruts where rainwater has collected. but when no rain has fallen and there is drought, he is sore athirst, and we hear unceasingly his pain-stricken 1 giet! and the good lord takes pity, and pours

shes use the phrase vubur siat/ daemon coinedit (guil. schott de lingua tschuw, p. 5; the finns of europe have a similar belief, the esthonians say the sun or moon( is being eaten/ and formerly they sought to hinder it by conjuring spells (thorn. hiarn, mitau 1794 p. 39. the lithuanians think a demon (tiknis or tiklis) attacks the chariot of the sun, then darkness arises, and all creatures are in fear lest the dear sun be worsted; it has been staved off for a long time, but it must come to that at the end of the world (nat-butt 1, 127. 142. in eclipses of the moon, the greenlanders carry boxes and kettles to the roofs of their houses, and beat on them as hard as they can (cranz s gronland 3, 294. an english traveller says of the moors in africa: when the sun s eclipse was at its height, we

GRIMOIRE OF TURIEL

ce this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to f

dost from thence behoid alt the dwehlers upon earth, most mercifully i beseech thee to hear and the secret grimoire answer the petition of thine unworthy servant, which i shali make unto thee at this time, through jesus christ our lord, who hiveth and reigneth with thee in the unity of thy holy spirit, ever one god, worhd without end. sead down, o lord, the spirit of thy grace upon me. o god, put fear far from me, and give me an abundance in thy faith, whereby all things are made possib!e unto man; put evexy wicked phantom far from my mind, and grant me true zeal, fervour, and intentive spirit of zeal, and prayer, that i may offer up a welh-pleasing sacrifice unto thee. let me use thy ministering spirits and angels, o lord, as thereby i may attain true wisdom and knowledge. our father, etc

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

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

into another plane, while birth is likewise a transition. the transition of soul into a body is considered just as strange and fraught with unknown possibilities by the mystic as the transition of soul from a body. both constitute the great experience. both are a form of initiation affording an opportunity for greater advancement. therefore, both are looked forward to by the soul without grief or fear. on the other hand there is no "death, whether we consider the transition from a material or spiritual viewpoint. matter is indestructible; that is a fundamental law of matter. it can change only its form or nature of manifestation, and matter is in constant change .another fundamental law. the soul is immortal and cannot be destroyed, lessened, increased, or otherwise modified, except in gro

y. dreams may be a continuation of the waking state, a muddled recapitulation of recent daytime experiences. many medical researchers tend to account for dreams entirely on the basis of the physiological or emotional state of the sleeper. glare on the eyelids, spots before the eyes, ocular spectra, indigestion, physical pains and aches, a full bladder, sexual tension, fever, cold, noise, anxiety, fear,[171] anger.all can give rise to dream sequences, to suit the situation. but it must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams. in the rosicrucian view each of the components of the total person (body, mind, and sou! contributes data to the dream content from its own plane. all become superimposed in varying degrees of inte

some rare cases where drugs are used, and then the state will more nearly approach a heavy or deep sleep as when chloral, sulphonal, hypnal, ether, and similar drugs are used; in this state the subject is not under the mental control of the operator or physician, and the mind of the subject is not inhibited as when a mental process is used) but while all this is true and is intended to dispel the fear and false statements about hypnotism, there is seldom any need for its use (especially that which is induced by mental processes) and the practice should be limited to physicians or scientists who have made a careful study of the laws and principles, and who have naught but the highest ethical and scientific reason for inducing the state. psychically, it is a state where the objective mind is

HAMIL THE ROSICRUCIAN SEER

ents they made would most probably, one half of them, be untrue, or much exaggerated. they would begin by giving what would appear to you or any other mortal, good and sound advice, given in high-flown and eloquent language. they would then work upon and get you to agree with them in their opinions, and so work upon your incredulity, that they would entirely get you in bondage, and lead you, as i fear in the case of a.b.,into great error. but at the same time i wish you to exercise that judgment which it has pleased the divine purpose to give you for investigating all matters, that you may be able at the end of a short time to see if your hand is guided by a spirit.itis most advisable that you should use the exorcism that you use in exorcising this mirror, every time you feel an inclinatio

and the inquiry strange to herself andherfriends, i had to be very cautious not to alarm her fears or her friends' prejudices, and as at first evil spirits kept continually entering our crystal, their ugly faces and forms would have been a sourceofalarm to many other young persons. fortunately on spiritual matters my young seer is not the least nervous, and i havenow-thankstothe c.a.-butlittle to fear on that head. in my haste to get my ms books copied complete, i have omitted in these volumes a great many notes which would tend to elucidate the visions, but which i hope to supply at an early opportunity. i have also the great pleasure of sending your queries and the answers received when you were with us at croydon; and at the end you will perceive a curious response as to the testing of

be best to defer your visit until the next or some other tuesday.ionly mention this for your guidance, asiam loath to postpone the pleasure of seeing you here.i am,dear sir, in haste, yours most truly, robert owen, esq.f.h.croydon 13 october 1854 mydear sir,i herewith enclose foryour perusal the three first volumes of my experiments in this curious branch of occult philosophy.theywill, however, i fear, beoflittle comparative interest to you, as it was not until the c. a. became my guardian spirit that i could bring my experiments to anything like satisfactory conclusions.156therosicrucianseerofthe most high we have the distinct assurance that the universe is at his will but a void. proposition2-'thatspace is illimitable' proposition3-'thatit is filledwith the element or elements which are

i treasured more than my life, and, my spirit companions still attending me, i travelled to rome. i was introduced by them into the society of the rosicrucians, some of whom i cannot believe even now were human.ifthey were they had attained powers that man ought not to possess, for they did things that, callous as i was, and so well acquainted with sights earthly and ghostly, made me tremble with fear, and to believe that they. had the working of the universe. at that place my book was completed. i sought the same powers that they possess. i learned nearly every form that they went through, every ceremony that was used at their meetings 'i returned, i knew. notwhy-impelledperhapsbyspirits, careless of my temporalsafety-tothe town that i had fled from.itwas at the timeofthe inquisition. wit

a true experiment and that the spirit hath been obliged to the fellowship and service of a magic artist heretofore is very certain as may appear by the following bond or obligation which the invocant may if he pleaseth have fairly written on an abortive and laid before him and discourse with the spirit concerning it.bond ofspirits ivassagounderbaro,the king of the west, not compelled commanded or fear but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun

HANDBOOK OF EGYPTIAN MYTHOLOGY

rations accompany the pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the i

r on a briefly stated mythical event, such as ra- atum transforming himself into a mongoose to kill apophis. a few are fleshed out into narratives with lively dialogue. in the longest of these dramatized spells, isis is imprisoned by seth but escapes to the marshes of chemmis, where she gives birth to horus. isis is depicted as oppressed by powerful males, struggling with poverty, and in constant fear of losing her child. this was probably the lot of most ordinary women in ancient egypt. the cippi texts raise the question that must be answered by every religion: if god is good, why do innocent children suffer? an angry attitude toward divine indifference is put in the mouth of isis. her challenge to the sun god to help her dying child is one of the most powerful emotional passages in all o

lebrating the return of the distant goddess. a relief in a temple which originally stood on the island of philae (courtesy of geraldine pinch) temples of egypt if she returns. thoth also tells her a series of entertaining animal fables on the theme of cosmic justice. the best known of these is the story of the lion and the mouse.22 it tells of a mighty lion who (like the distant goddess) inspired fear wherever he went. one day, in the remote mountains where the lion lived, he met a panther suffering horrible wounds. the lion asked the panther who had pulled out his fur and ripped his skin. the panther replied that it was man. the lion did not know what men were, but he resolved to find man and punish him. on his journey he encountered chained horses, donkeys, cows, and oxen. the lion asked

s see and their hearts escape. the gods and goddesses all came and asked ra to speak. he told them, humanity, which came into being from my eye, is plotting against me. advise me what you would do about it. nun and the other deities advise ra to send his eye against the rebels. no eye is more able to smite them. let it go down as hathor. the guilty ones among humanity flee into the desert through fear of ra, but hathor slaughters them and wades in their blood. when she returns to ra, she tells him that she has overpowered humanity and it was sweet to my heart. ra replies, i shall have power over them as king by culling them. thus, says the text, the powerful one came into being. 27 the goddess intends to continue her slaughter the next day, but for reasons that are not explained, ra has ch

at and baal mated in the forms of cow and bull; in egypt, anat was called the great cow of seth. in a myth used in several spells, seth sees the seed goddess bathing and has sex with her. only the creator sun god is allowed to mate with the seed goddess, so this sacrilegious act poisons seth. anat, the woman who acts like a warrior, hastens to her father ra to demand help for seth. perhaps out of fear of his warrior daughter, ra has isis cure seth with her magic. see also astarte; eye of ra; hathor; seth references and further reading: j. van dijk. anat, seth and the seed of pre. in scripta signa vocis, edited by h. l. j. vanstiphout et al. groningen, netherlands: 1986, 31 52. j. goodnick westenholz. goddesses of the ancient near east 3000 1000 bc. in ancient goddesses: the myths and the e

HEAVEN HELL

s about the other world, the egyptians were very illogical in others, and they appear to have seen neither difficulty nor absurdity in holding at the same time beliefs which were inconsistent and contradictory. it must, however, in fairness be said that this characteristic was due partly to their innate conservatism in religious matters, and their respect for the written word, and partly to their fear that they might prejudice their interests in the future life if they rejected any scripture or picture which antiquity, or religious custom, or tradition had sanctioned. certain examples, however, prove that the egyptians of one period were not afraid to modify or develop ideas which had come down to them from another, as may be seen from the accompanying illustration. the picture which is re

he embrace of her husband the earth-god seb, so forming the earth and the sky, thus appears to be untenable. 1 now as the tuat was situated on the other side of the mountains which separated it from egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shrouded in the gloom and darkness of night, p. 90 and a place of fear and horror. at each end of the tuat was a space which was neither wholly darkness nor wholly light, the western end being partially lighted by the setting sun, and the eastern end by the rising sun. from the pictures in the book am-tuat and the book of gates we learn that a river flowed through the tuat, much as the nile flowed through egypt, and we see that there were inhabitants on each of

HELENA BLAVATSKY NIGHTMARE TALES

as published because we considered the main points of the narrative- the prophecies, and the singulardeath of the officer- to be psychic phenomena, that have been, and can be, again produced. why quote"authorities? the scriptures tell us of the death of ananias, under the stern rebuke from peter; here we havea phenomenon of a similar nature. ananias is supposed to have suffered instant death from fear. few canrealize this power governed by spiritual laws, but those who have trod the boundary line and know some fewof the things that can be done, will see no great mystery in this, nor in the story published last week. we arenot speaking in mystical tones. ask the powerful mesmerist if there is danger that the subject may pass out ofhis control- if he could will the spirit out, never to retur

warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse of the sun, and that out of fear of the allimani he went servingon his knees remigius, the servant of the nazarene, at rheims. but hast thou become any truer i

d right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to themselves, the mist had disappeared and a complete change of scene had been wrought. the fires of the funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words

funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend, into a hind by the gods. some little way apart from the altar, also lying stretched out, but on a bed of lotuses, peacefully sleptsunahsepha; and in the place on his breast where the knife had descended was seen to bloom a beautiful bluelotus. the pushkara lake, itself, covered a moment before with white lotuses, whose petals shone in the

n your heart anger, jealousy or grief, then your future spiritual life would be a sad one,in truth. there would be nothing to record, save the opening of a door, in a fit of bad temper "how then could it be repeated- i insisted, highly amused "what do you suppose i would be doingbefore incarnating again "in that case" he said speaking slowly and weighing every word "in that case, you would have i fear, onlyto open and shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity" this kind of after-death occupation appeared to me, at that time, so grotesque in its sublime absurdity, that iwas seized with an almost inextinguishable fit of laughter. my venerable friend looked considerably dismayed at such a result of his metaphysical instructio

HELENA BLAVATSKY THE KEY TO THEOSOPHY

exoteric (outward public) worship. furthermore, it is a well-known fact that the mysteries of the ancients comprised with every nation the "greater (secret) and "lesser (public) mysteries-e.g, in the celebrated solemnities called the eleusinia, in greece. from the hierophants of samothrace, egypt, and the initiated brahmins of the india of old, down to the later hebrew rabbis, all preserved, for fear of profanation, their real bona fide beliefs secret. the jewish rabbis called their secular religious series the merkabah (the exterior body "the vehicle" or, the covering which contains the hidden soul-i.e, their highest secret knowledge. not one of the ancient nations ever imparted through its priests its real philosophical secrets to the masses, but allotted to the latter only the husks. n

as being according to nature, ruled over by the ruling soul. the soul which administers all things that are moved in every way, administers likewise the heavens. soul then leads everything in heaven, and on earth, and in the sea, by its movements-the names of which are, to will, to consider to take care of, to consult. to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these being a goddess herself, she ever takes as an ally nous, a god, and disciplines all things correctly and happily; but when with annoia-not nous-it works out everything the contrary. in this language, as in the buddhist texts, the negative is treated as essential existence. annihilation comes under a similar exegesis

mese author of the wheel of the law, expresses the same idea about your personal god as we do; he says: a buddhist might believe in the existence of a god, sublime above all human qualities and attributes-a perfect god, above love, and hatred, and jealousy, calmly resting in a quietude that nothing could disturb, and of such a god he would speak no disparagement not from a desire to please him or fear to offend him, but from natural veneration; but he cannot understand a god with the attributes and qualities of men, a god who loves and hates, and shows anger; a deity who, whether described as by christian missionaries or by mohammedans or brahmins, or jews, falls below his standard of even an ordinary good man. q. faith for faith, is not the faith of the christian who believes, in his huma

ecially by those to whom one's specific responsibilities are due, because one has either voluntarily undertaken them, such as marriage ties, or because one's destiny has allied one to them; i mean those we owe to parents or next of kin. q. and what may be the duty of a theosophist to himself? a. to control and conquer, through the higher, the lower self. to purify himself inwardly and morally; to fear no one, and nought, save the tribunal of his own conscience. never to do a thing by halves; i.e, if he thinks it the right thing to do, let him do it openly and boldly, and if wrong, never touch it at all. it is the duty of a theosophist to lighten his burden by thinking of the wise aphorism of epictetus, who says: be not diverted from your duty by any idle reflection the silly world may make

f the world is the triumph of enthusiasm" and what is more calculated to produce such a feeling than a philosophy so grand, so consistent, so logical, and so all-embracing as our eastern doctrines? q. and yet its enemies are very numerous, and every day theosophy acquires new opponents. a. and this is precisely that which proves its intrinsic excellence and value. people hate only the things they fear, and no one goes out of his way to overthrow that which neither threatens nor rises beyond mediocrity. q. do you hope to impart this enthusiasm, one day, to the masses? a. why not? since history tells us that the masses adopted buddhism with enthusiasm, while, as said before, the practical effect upon them of this philosophy of ethics is still shown by the smallness of the percentage of crime

HINE PHIL ASPECTS OF EVOCATION

laughed when i saw them .cos they all wore my face. i came back from that moment into a kind of calm detachment .emptied. momentarily of any further feeling. i walked around the temple, as though seeing the debris for the first time, sifting carefully through the mess, examining each half-finished piece as though it wasn.t anything to do with me. some i was able to give names to .you are uul, the fear of failure .you are hamal, guilt not yet erased. this was the beginning of the formation of an alphabet of binding. the second half of this operation consisted of experimenting with this alphabet, binding the demons into magical weapons for later use. when the initial phase of the work was done, i 10 slept for about 18 hours, and awoke clear of the frenetic delirium which had been built up. c

ings with the dhss will readily testify. the hierarchy used in the babblogue was developed by the psychologist abraham maslow, to show how the various levels of .need. influence behaviour and motivation. his hierarchy of human needs is a pyramid of desires, ranging from biological survival needs (food, shelter, etc) to more complex needs: biological hunger, thirst, warmth safety i.e. freedom from fear affiliative to be given consideration esteem status, praise, belonging cognitive intellectual stimulation aesthetic culture, art self-actualization self-knowledge according to maslow, the needs at one level must be at least partially fulfilled before those on the next level become important- so aesthetic needs are not usually high on the list when one is starving. one can become .possessed. b

we have .lost. the benefits of this experience is an increased ability to survive, not by fighting the environment or becoming passively resigned to what happens to you, but understanding the basic unity of self and environment, and the extent to which one can be a self-determining agent. 12 further reading: nightside of eden- kenneth grant shamanic voices- joan halifax the great mother- neumann fear& loathing in las vegas- hunter s. thompson cities of the red night- william s. burroughs the book of pleasure- austin osman spare thundersqueak- angerford& lea the masks of god- joseph campbell an introduction to psychology- hilgard, atkinson& atkinson liber null- pete carroll this essay was published in nox magazine, issue 6, 1988. 13 servitors a servitor is an entity consciously created or

HINE P OVEN READY CHAOS

ng. mercury? hermes? and then he hit on it- the most powerful mythic figure that he knew could deal with computers was mr. spock! so he proceeded to invoke mr. spock, by learning all he could about spock and going round saying i never will understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back to the cthulhu mythos. lovecraft himself was of the opinion that fear, particularly fear of the unknown, was the strongest emotion attached to the great old ones. the reason why i like to work with that mythos occasionally is that the great old ones are outside most human mythologies, reflecting the shadows of the giants in norse myths, the pre- olympian titans in greek myths, and other groups of universebuilders who are thought to be too chaotic for the polite

it is relatively easy to intellectually accept some experience or belief which you have previously rejected or dismissed. it takes more resilience to take action from your new position, and risk the emotional upheaval that may result afterwards. for example, a young male magician of my acquaintance examined his own beliefs about his sexuality, and decided that he would focus upon his own distate/ fear of homoeroticism. he found that he could accept intellectually his repressed attractions to other males, and thus thought himself liberated. he then went on to have several homosexual encounters which he said, did not give him any physical pleasure, but merely fed his belief that he had sexually liberated himself. deconditioning is rarely simple. often people who have had an experience of ill

can imagine a thousand outcomes, good and bad (but mostly good) of what the dreaded/hoped for moment will bring us. the fantasy exists in a continual tension between the desire to fulfill it, and the desire to maintain it- to keep from losing it. of course, any move to real-ise it threatens its existence. a closed loop is is the result, shored up by our favourite defence mechanisms, whipped on by fear of failure and lust of result. 53 oven-ready chaos the obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. it s a doublebind tug o war. the desire to maintain the fantasy may be stronger than the desire to make it real. in classical occult terms i am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychi

mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal tunnels of set; set in our ways through habit and patterns piling on top of each other. the thought-form rides us like a monkey; it s tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire. thus we are formed; and in a moment of loss we feel the monster s hot breath against our backs, it s claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. to sa

en i saw them cos they all wore my face. i came back from that moment with a kind of calm detachment, emptied momentarily of any further feeling. i walked around the temple, as if seeing the debris for the first time. sifting carefully through the mess, examining each half-finished piece of work, as though it wasn t anything to do with me. some pieces i was able to give names to: you are uul- the fear of failure, you are hamal- guilt not yet erased. these names, and their sigils formed the basis for an alphabet of binding. the second half of this operation consisted of experimentation with the resulting alphabet- binding the demons into magical weapons for later use. when the initial phase was over, i slept for about eighteen hours, and awoke clear of the frenetic delirium which had been b

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ould engage himself in such unconventional pursuits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cellar. as we will discover, ayton- frater virtute orta occident rarius('those that rise by virtue rarely fall) in the g.d; his wife was soror quam potero adjutabo('i will help as much as i can- had many bees in his clerical bonnet, including an obsessive fear of the machinations of 'the b.b, i.e, the black brethren (iesuitsl, and a trusting belief in the authenticity of madame helena petrovna blavatsky's mahatmas, her and the theosophical society's invisible secret chiefs. he believed, too, in elementals (nature spirits) and the dangerous territory inhabited by 'the gnomes. by any standard of assessment the vicar of chacombe, a small village (popu

every system of medicine, but have been more successful with schussler than with any.i at the same time, i think that more might be added to the number and certainly the american medicines are a very good help in conjunction with them. mrs gardner must avoid anything like mediumship for the present. it takes too much out of one. quantity is a sine qua non in making the quintessence of balm, and i fear you must defer it till another year. household slops continually put on a certain area of soil, and then dug well up, trenched and exposed to frost in winter, make a very good compost. further digging up so as to mix it well will be necessary. you could get balm in covent garden market i suppose, but it would not have been gathered in the planetary hour. you must not overdo it with any manure

just time to answer, but i wish to lose no time. so far as i can make out you are acting more from feeling than from judgment, and i would counsel you to be very prudent and not involve or make yourselfliable in any way. i quite agree with you that h.p.b. is a most disinterested person, self-sacrificing &c &c, but she never pretended to be business-like and great errors have been committed and i fear there will be more. i would myself give all the personal help i could, but i would not run any risk by making myself responsible for anything. i have no doubts about!'1ah tmas, and h r w?nderful knowledge, but the business part is 9uite another thmg. i do advise you to be very careful. we are quite ready to help to the best of our ability, but we do not incur any responsibility. occultism is

sorts of petty interruptions incidental to my position here, and i have been very busy. it is satisfactory to hear that t.s. matters are gomg on well, tho' h.p.b.'s health breaking down is a grief. we are glad to find you are put into offices to which we fee\ sure you will do justice and aid success. the brit: mus: is a delightful place to me, and i am glad you are taking to it. i began there, i fear to say how many years ago, reading corn[elius] agrippa and "the [illegible] palace of the king. 46 thealchemist of the golden dawn it is the more consolatory getting this help from america, as all the spiritist papers there as well as here, are abusing h.p.b, and the t.s. i quite agree with you that india ought to help herself and not come upon england. weare both as well as usual and as well

n a curse to every one who had employed him, a thorough deep-dyed scoundrel. we know all about him since he has been in america. he left a wife and family in england, but has married again there. the last i heard was that if he sees 2 or 3 the letters 59 men in the distance approaching his quarters he turns pale and trembles. it is supposed he has been guilty of something which puts him in mortal fear, and that he contemplates going off to australia. it is too long a tale to tell you the whole of it. if you know thomas of frodsham and mean him by your allusion, i can tell you about him. he has come entirely to grief and is sending begging letters to every one. he was a medium in communication with the colour spirits with whom he appears to have had a pact, but on two occasions nearly lost

HP LOVECRAFT A DARK LORE

onses from esthetes told disturbing tale. from february 28 to april 2 a large proportion of them had dreamed very bizarre things, the intensity of the dreams being immeasurably the stronger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible toward the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings toward theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred t

sure that i was on the track of a very real, very secret, and very ancient religion whose discovery would make me an anthropologist of note. my attitude was still one of absolute materialism, as l wish it still were, and i discounted with almost inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and rites and beliefs. legrasse and his men, it is tru

yclopean masonry which can be nothing less than the tangible substance of earth's supreme terror- the nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithfull to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be broodi

, and eternal. how else should the recital of that which we know in a waking sense to be false come to affect us all? is it that we naturally conceive terror from such objects, considered in their capacity of being able to inflict upon us bodily injury? o, least of all! these terrors are of older standing. they date beyond body- or without the body, they would have been the same. that the kind of fear here treated is purely spiritual- that it is strong in proportion as it is objectless on earth, that it predominates in the period of our sinless infancy- are difficulties the solution of which might afford some probable insight into our ante-mundane condition, and a peep at least into the shadowland of pre-existence- charles lamb: witches and other night-fears i. when a traveller in north ce

or midwife presided at his coming. neighbours knew nothing of him till a week afterward, when old wateley drove his sleigh through the snow into dunwich village and discoursed incoherently to the group of loungers at osborne's general store. there seemed to be a change in the old man- an added element of furtiveness in the clouded brain which subtly transformed him from an object to a subject of fear- though he was not one to be perturbed by any common family event. amidst it all he showed some trace of the pride later noticed in his daughter, and what he said of the child's paternity was remembered by many of his hearers years afterward 'i dun't keer what folks think- ef lavinny's boy looked like his pa, he wouldn't look like nothin' ye expeck. ye needn't think the only folks is the folk

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

the arkham, and douglas told me that he had likewise been vainly trying to reach lake. he had not known about the wind, for very little was blowing at mcmurdo sound, despite its persistent rage where we were. throughout the day we all listened anxiously and tried to get lake at intervals, but invariably without results. about noon a positive frenzy of wind stampeded out of the west, causing us to fear for the safety of our camp; but it eventually died down, with only a moderate relapse at 2 p.m. after three o clock it was very quiet, and we redoubled our efforts to get lake. reflecting that he had four planes, each provided with an excellent short-wave outfit, we could not imagine any ordinary accident capable of crippling all his wireless equipment at once. nevertheless the stony silence

gion of first arrival was sacred. from then on, as before, the antarctic remained the center of the old ones civilization, and all the cities built there by the cthulhu spawn were blotted out. then suddenly the lands of the pacific sank again, taking with them the frightful stone city of r lyeh and all the cosmic octopi, so that the old ones were again supreme on the planet except for one shadowy fear about which they did not like to speak. at a rather later age their cities dotted all the land and water areas of the globe- hence the recommendation in my coming monograph that some archaeologist make systematic borings with pabodie s type of apparatus in certain widely separated regions. the steady trend down the ages was from water to land- a movement encouraged by the rise of new land mas

hen danforth and i saw the freshly glistening and reflectively iridescent black slime which clung thickly to those headless bodies and stank obscenely with that new, unknown odor whose cause only a diseased fancy could envisage- clung to those bodies and sparkled less voluminously on a smooth part of the accursedly resculptured wall in a series of grouped dots- we understood the quality of cosmic fear to its uttermost depths. it was not fear of those four missing others- for all too well did we suspect they would do no harm again. poor devils! alter all, they were not evil things of their kind. they were the men of another age and another order of being. nature had played a hellish jest on them- as it will on any others that human madness, callousness, or cruelty may hereafter dig up in th

though we knew that the swiftness of the old ones would enable any scream-roused and pursuing survivor of the slaughter to overtake us in a moment if it really wished to do so. we had a vague hope, however, that nonaggressive conduct and a display of kindred reason might cause such a being to spare us in case of capture, if only from scientific curiosity. alter all, if such an one had nothing to fear for itself, it would have no motive in harming us. concealment being futile at this juncture, we used our torch for a running glance behind, and perceived that the mist was thinning. would we see, at last, a complete and living specimen of those others? again came that insidious musical piping "tekeli-li! tekeli-li" then, noting that we were actually gaining on our pursuer, it occurred to us

large open cavern where various ways converged, and we were glad to be leaving those morbid palimpsest sculptures- almost felt even when scarcely seen-behind. another thought which the advent of the cave inspired was the possibility of losing our pursuer at this bewildering focus of large galleries. there were several of the blind albino penguins in the open space, and it seemed clear that their fear of the oncoming entity was extreme to the point of unaccountability. if at that point we dimmed our torch to the very lowest limit of traveling need, keeping it strictly in front of us, the frightened squawking motions of the huge birds in the mist might muffle our footfalls, screen our true course, and somehow set up a false lead. amidst the churning, spiraling fog, the littered and ungliste

HP LOVECRAFT BEYOND THE WALL OF SLEEP

the head surgeon wrote him down as a man of about forty. from the medical and court documents we learned all that could be gathered of his case: this man, a vagabond, hunter and trapper, had always been strange in the eyes of his primitive associates. he had habitually slept at night beyond the ordinary time, and upon waking would often talk of unknown things in a manner so bizarre as to inspire fear even in the hearts of an unimaginative populace. not that his form of language was at all unusual, for he never spoke save in the debased patois of his environment; but the tone and tenor of his utterances were of such mysterious wildness, that none might listen without apprehension. he himself was generally as terrified and baffled as his auditors, and within an hour after awakening would fo

HP LOVECRAFT CELEPHAIS

illage seemed very old, eaten away at the edge like the moon which had commenced to wane, and kuranes wondered whether the peaked roofs of the small houses hid sleep or death. in the streets were spears of long grass, and the window-panes on either side broken or ifimily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead w

HP LOVECRAFT COOL AIR

in his aspect could justify. only his lividly inclined complexion and coldness of touch could have afforded a physical basis for this feeling, and even these things should have been excusable considering the man's known invalidism. it might, too, have been the singular cold that alienated me; for such chilliness was abnormal on so hot a day, and the abnormal always excites aversion, distrust, and fear. but repugnance was soon forgotten in admiration, for the strange physician's extreme skill at once became manifest despite the ice-coldness and shakiness of his bloodlesslooking hands. he clearly understood my needs at a glance, and ministered to them with a master's deftness; the while reassuring me in a finely modulated though oddly hollow and timbreless voice that he was the bitterest of

on the floor, and i worked desperately to repair the injury while my host cursed in a tone whose lifeless, rattling hollowness surpassed description. my amateur efforts, however, proved of no use; and when i had brought in a mechanic from a neighbouring all-night garage, we learned that nothing could be done till morning, when a new piston would have to be obtained. the moribund hermit's rage and fear, swelling to grotesque proportions, seemed likely to shatter what remained of his failing physique, and once a spasm caused him to clap his hands to his eyes and rush into the bathroom. he groped his way out with face tightly bandaged, and i never saw his eyes again. the frigidity of the apartment was now sensibly diminishing, and at about 5 a.m. the doctor retired to the bathroom, commanding

the lounger i had hired, it seems, had fled screaming and mad-eyed not long after his second delivery of ice; perhaps as a result of excessive curiosity. he could not, of course, have locked the door behind him; yet it was now fastened, presumably from the inside. there was no sound within save a nameless sort of slow, thick dripping. briefly consulting with mrs. herrero and the workmen despite a fear that gnawed my inmost soul, i advised the breaking down of the door; but the landlady found a way to turn the key from the outside with some wire device. we had previously opened the doors of all the other rooms on that hall, and flung all the windows to the very top. now, noses protected by handkerchiefs, we tremblingly invaded the accursed south room which blazed with the warm sun of early

HP LOVECRAFT DAGON

which i saw protruding from the nasty mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in absolute silence and barren immensity. there was nothing within hearing, and nothing in sight save a vast reach of black slime; yet the very completeness of the stillness and the homogeneity of the landscape oppressed me with a nauseating fear. the sun was blazing down from a sky which seemed to me almost black in its cloudless cruelty; as though reflecting the inky marsh beneath my feet. as i crawled into the stranded boat i realised that only one theory could explain my position. through some unprecedented volcanic upheaval, a portion of the ocean floor must have been thrown to the surface, exposing regions which for innumerable

HP LOVECRAFT FROM BEYOND

emple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which prompted me to draw from my hip pocket the revolver i carried after dark since the night i was held up in east providence. then from the farthermost regions of remoteness, the sound softly glided into existence. it was infinitely faint, subtly vibrant, and unmistakably musi-cal, but held a quality of surpassing wildness which made its impact feel like a delicate torture of my whole body

HP LOVECRAFT HERBERT WEST REANIMATOR

, but was engendered by the whole nature of his life-work, and first gained its acute form more than seventeen years ago, when we were in the third year of our course at the miskatonic university medical school in arkham. while he was with me, the wonder and diabolism of his experiments fascinated me utterly, and i was his closest companion. now that he is gone and the spell is broken, the actual fear is greater. memories and possibilities are ever more hideous than realities. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance that i repeat it. as i have said, it happened when we were in the medical school1 where west had already made himself notorious through his wild theories on the nature of death and the possibility

his dingy boarding-house room, and had on one terrible and unforgettable occasion taken a human body from its grave in the potter s field to a deserted farmhouse beyond meadow hill. i was with him on that odious occasion, and saw him inject into the still veins the elixir which he thought would to some extent restore life s chemical and physical processes. it had ended horribly- in a delirium of fear which we gradually came to attribute to our own overwrought nerves- and west had never afterward been able to shake off a maddening sensation of being haunted and hunted. the body had not been quite fresh enough; it is obvious that to restore normal mental attributes a body must be very fresh indeed; and the burning of the old house had prevented us from burying the thing. it would have been

ro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that conjured up thoughts of unspeakable congo secrets and tom-tom poundings under an eerie moon. the body must have looked even worse in life- but the world holds many ugly things. fear was upon the whole pitiful crowd, for they did not know what the law would exact of them if the affair were not hushed up; and they were grateful when west, in spite of my involuntary shudders, offered to get rid of the thing quietly- for a purpose i knew too well. there was bright moonlight over the snowless landscape, but we dressed the thing and carried it home between us through the deser

ose i knew too well. there was bright moonlight over the snowless landscape, but we dressed the thing and carried it home between us through the deserted streets and meadows, as we had carried a similar thing one horrible night in arkham. we approached the house from the field in the rear, took the specimen in the back door and down the cellar stairs, and prepared it for the usual experiment. our fear of the police was absurdly great, though we had timed our trip to avoid the solitary patrolman of that section. the result was wearily anticlimactic. ghastly as our prize appeared, it was wholly unresponsive to every solution we injected in its black arm; solutions prepared from experience with white specimens only. so as the hour grew dangerously near to dawn, we did as we had done with the

as clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the drea

HP LOVECRAFT HYPNOS

s, yet within them lay unbelievable elements of time and space-things which at bottom possess no distinct and definite existence. human utterance can best convey the general character of our experiences by calling them plungings or soarings; for in every period of revelation some part of our minds broke boldly away from all that is real and present, rushing aerially along shocking, unlighted, and fear-haunted abysses, and occasionally tearing through certain well-marked and typical obstacles describable only as viscous, uncouth clouds of vapors. in these black and bodiless flights we were sometimes alone and sometimes together. when we were together, my friend was always far ahead; i could comprehend his presence despite the absence of form by a species of pictorial memory whereby his face

f our voluntary searchings in the caverns of dream. awed, shaken, and portentous, my friend who had been beyond the barrier warned me that we must never venture within those realms again. what he had seen, he dared not tell me; but he said from his wisdom that we must sleep as little as possible, even if drugs were necessary to keep us awake. that he was right, i soon learned from the unutterable fear which engulfed me whenever consciousness lapsed. after each short and inevitable sleep i seemed older, whilst my friend aged with a rapidity almost shocking. it is hideous to see wrinkles form and hair whiten almost before one's eyes. our mode of life was now totally altered. heretofore a recluse so far as i know-his true name and origin never having passed his lips-my friend now became frant

engulfed me whenever consciousness lapsed. after each short and inevitable sleep i seemed older, whilst my friend aged with a rapidity almost shocking. it is hideous to see wrinkles form and hair whiten almost before one's eyes. our mode of life was now totally altered. heretofore a recluse so far as i know-his true name and origin never having passed his lips-my friend now became frantic in his fear of solitude. at night he would not be alone, nor would the company of a few persons calm him. his sole relief was obtained in revelry of the most general and boisterous sort; so that few assemblies of the young and gay were unknown to us. our appearance and age seemed to excite in most cases a ridicule which i keenly resented, but which my friend considered a lesser evil than solitude. especi

glance at the same place in the sky-it seemed to be a different place at different times. on spring evenings it would be low in the northeast. in the summer it would be nearly overhead. in the autumn it would be in the northwest. in winter it would be in the east, but mostly if in the small hours of morning. midwinter evenings seemed least dreadful to him. only after two years did i connect this fear with anything in particular; but then i began to see that he must be looking at a special spot on the celestial vault whose position at different times corresponded to the direction of his glance-a spot roughly marked by the constellation corona borealis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal worl

h the rain beating down; the ticking of our lone clock; the fancied ticking of our watches as they rested on the dressing-table; the creaking of some swaying shutter in a remote part of the house; certain distant city noises muffled by fog and space; and, worst of all, the deep, steady, sinister breathing of my friend on the couch-a rhythmical breathing which seemed to measure moments of supernal fear and agony for his spirit as it wandered in spheres forbidden, unimagined, and hideously remote. the tension of my vigil became oppressive, and a wild train of trivial impressions and associations thronged through my almost unhinged mind. i heard a clock strike somewhere-not ours, for that was not a striking clock-and my morbid fancy found in this a new starting-point for idle wanderings. cloc

HP LOVECRAFT THE ALCHEMIST

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 of ages and crumbling with the rot of long dampness, met my eyes. cobwebs in a profusion never before seen by me were spun everywhere, and huge bats flapped their bony and unc

. still i was at a loss to gather the purport of his disconnnected speech. at my evident ignorance of his meaning, the pitchy eyes once more flashed malevolently at me, until, helpless as i saw my opponent to be, i trembled as i watched him. suddenly the wretch, animated with his last burst of strength, raised his piteous head from the damp and sunken pavement. then, as i remained, paralyzed with fear, he found his voice and in his dying breath screamed forth those words which have ever afterward haunted my days and nights `fool' he shrieked `can you not guess my secret? have you no brain whereby you may recognize the will which has through six long centuries fulfilled the dreadful curse upon the house? have i not told you of the great elixir of eternal life? know you not how the secret of

HP LOVECRAFT THE BEAST IN THE CAVE

like a complete collapse and evidently remained prone and unmoving. almost overpowered by the great relief which rushed over me, i reeled back against the wall. the breathing continued, in heavy, gasping inhalation. and expirations, whence i realised that i had no more than wounded the creature. and now all desire to examine the thing ceased. at last something allied to groundless, superstitious fear had entered my brain, and i did not approach the body, nor did i continue to cast stones at it in order to complete the extinction of its life. instead, i ran at full speed in what was, as nearly as i could estimate in my frenzied condition, the direction from which i had come. suddenly i heard a sound or rather, a regular succession of sounds. in another instant they had resolved themselves

ite distinct. as we gazed upon the uncanny sight presented to our vision, the thick lips opened, and several sounds issued from them, after which the thing relaxed in death. the guide clutched my coatsleeve and trembled so violently that the light shook fitfully, casting weird moving shadows on the walls. i made no motion, but stood rigidly still, my horrified eyes fixed upon the floor ahead. the fear left, and wonder, awe, compassion, and reverence succeeded in its place, for the sounds uttered by the stricken figure that lay stretched out on the limestone had told us the awesome truth. the creature i had killed, the strange beast of the unfathomed cave, was, or had at one time been a man! 1998-1999 william johns last modified: 12/18/1999 18:4242the call of cthulhu of such great powers or

HP LOVECRAFT THE CALL OF CTHULHU

d been imposing on the veteran scientist. these responses from aesthetes told a disturbing tale. from 28 february to 2 april a large proportion of the dreams being immeasurable the stronger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible towards the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings towards theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred

that i was on the track of a very real, very secret, and very ancient religion whose discovery would make me an anthropologist of note. my attitude was still one of absolute materialism as i wish it still were, and i discounted with a most inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing which i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and poison needles as ruthless and as anciently known

cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terrorthe nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithful to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be broodin

HP LOVECRAFT THE CRAWLING CHAOS

settled, but i noticed van-coloured rugs and draperies, elaborately fashioned tables, chairs, ottomans, and divans, and delicate vases and ornaments which conveyed a suggestion of the exotic without being actually alien. these things i noticed, yet they were not long uppermost in my mind. slowly but inexorably crawling upon my consciousness and rising above every other impression, came a dizzying fear of the unknown; a fear all the greater because i could not analyse it, and seeming to concern a stealthily approaching menace; not death, but some nameless, unheard-of thing inexpressibly more ghastly and abhorrent. presently i realised that the direct symbol and excitant of my fear was the hideous pounding whose incessant reverberations throbbed maddeningly against my exhausted brain. it see

ated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula had largely dissipated my fear, but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back t

e of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back to an ancient and classical story of tigers which i had read; i strove to recall the author, but had difficulty. then in the midst of my fear i remembered that the tale was by rudyard kipling; nor did the grotesqueness of deeming him an ancient author occur to me; i wished for the volume containing this story, and had almost started back toward the doomed cottage to procure it when my better sense and the lure of the palm prevented me. whether or not i could have resisted the backward beckoning without the counter-fascination of th

ontaining this story, and had almost started back toward the doomed cottage to procure it when my better sense and the lure of the palm prevented me. whether or not i could have resisted the backward beckoning without the counter-fascination of the vast palm tree, i do not know. this attraction was now dominant, and i left the path and crawled on hands and knees down the valley s slope despite my fear of the grass and of the serpents it might contain. i resolved to fight for life and reason as long as possible against all menaces of sea or land, though i sometimes feared defeat as the maddening swish of the uncanny grasses joined the still audible and irritating pounding of the distant breakers. i would frequently pause and put my hands to my ears for relief, but could never quite shut out

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

rug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered what taran-ish had scrawled upon the altar of

mory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and cursed and joined in the orgies of the feasters. indeed, had they not themselves, in their high tower, often performed the very ancient and secret rite in detestation of bokrug, the water-lizard? and a tho

t descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost submerged. and fear grew vaguely yet swiftly, so that the princes of ilarnek and of far rokol took down and folded their tents and pavilions and departed, though they scarce knew the reason for their departing. then, close to the hour of midnight, all the bronze gates of sarnath burst open and emptied forth a frenzied throng that blackened the plain, so that all the visiting princes and travelers fled away in fr

ng. then, close to the hour of midnight, all the bronze gates of sarnath burst open and emptied forth a frenzied throng that blackened the plain, so that all the visiting princes and travelers fled away in fright. for on the faces of this throng was writ a madness born of horror unendurable, and on their tongues were words so terrible that no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames

HP LOVECRAFT THE LURKING FEAR

ious metal remained. doom had come to sarnath. but half buried in the rushes was spied a curious green idol; an exceedingly ancient idol chiseled in the likeness of bokrug, the great water-lizard. that idol, enshrined in the high temple at llarnek, was subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney there was thunder in the air on the night i went to the deserted mansion atop tempest mountain to find the lurking fear. i was not alone, for foolhardiness was not then

ations because of their peculiar fitness. we had started quietly from the village because of the reporters who still lingered about after the eldritch panic of a month before- the nightmare creeping death. later, i thought, they might aid me; but i did not want them then. would to god i had let them share the search, that i might not have had to bear the secret alone so long; to bear it alone for fear the world would call me mad or go mad itself at the demon implications of the thing. now that i am telling it anyway, lest the brooding make me a maniac, i wish i had never concealed it. for i, and i only, know what manner of fear lurked on that spectral and desolate mountain. in a small motor-car we covered the miles of primeval forest and hill until the wooded ascent checked it. the country

been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it receded only a few mined mansions and a degenerate squatter popu

place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it receded only a few mined mansions and a degenerate squatter population inhabiting pitiful hamlets on isolated slopes. normal beings seldom visited the locality till the state police were formed, and even now only infrequent troopers patrol it. the fear, however, is an old tradition throughout the neighboring villages; since it is a prime topic in the simple discourse of the poor mongrels who sometimes leave their valleys to trade handwoven baskets for such primitive necessities as they, cannot shoot, raise, or make. the lurking fear dwelt in the shunned and deserted martense mansion, which crowned the high but gradual eminence whose liabili

strously hideous; stories of a silent colossal creeping death which stalked abroad in summer. with whimpering insistence the squatters told tales of a demon which seized lone wayfarers after dark, either carrying them off or leaving them in a frightful state of gnawed dismemberment; while sometimes they whispered of blood trails toward the distant mansion. some said the thunder called the lurking fear out of its habitation, while others said the thunder was its voice. no one outside the backwoods had believed these varying and conflicting stories, with their incoherent, extravagant descriptions of the hall-glimpsed fiend; yet not a farmer or villager doubted that the martense mansion was ghoulishly haunted. local history forbade such a doubt, although no ghostly evidence was ever found by

HP LOVECRAFT THE MUSIC OF ERICH ZANN

r we met on the stairs. then one night as i listened at the door, i heard the shrieking viol swell into a chaotic babel of sound; a pandemonium which would have led me to doubt my own shaking sanity had there not come from behind that barred portal a piteous proof that the horror was real the awful, inarticulate cry which only a mute can utter, and which rises only in moments of the most terrible fear or anguish. i knocked repeatedly at the door, but received no response. afterward i waited in the black hallway, shivering with cold and fear, till i heard the poor musician s feeble effort to rise from the floor by the aid of a chair. believing him just conscious after a fainting fit, i renewed my rapping, at the same time calling out my name reassuringly. i heard zann stumble to the window

y he rose, seized his viol, and commenced to rend the night with the wildest playing i had ever heard from his bow save when listening at the barred door. it would be useless to describe the playing of erich zann on that dreadful night. it was more horrible than anything i had ever overheard, because i could now see the expression of his face, and could realize that this time the motive was stark fear. he was trying to make a noise; to ward something off or drown something out what, i could not imagine, awesome though i felt it must be. the playing grew fantastic, dehnous, and hysterical, yet kept to the last the qualities of supreme genius which i knew this strange old man possessed. i recognized the air it was a wild hungarian dance popular in the theaters, and i reflected for a moment t

HP LOVECRAFT THE NAMELESS CITY

99 william johns last modified: 12/18/1999 18:43:1the nameless city by h.p. lovecraft written january 1921 published november 1921 in the wolverine, no. 11: 3-15. when i drew nigh the nameless city i knew it was accursed. i was traveling in a parched and terrible valley under the moon, and afar i saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandfather of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had dared to see. remote in the desert of araby lies the nameless city, crumbling and inarticulate, its low walls nearly hidden by the sands of uncounted

sang his unexplained couplet: that is not dead which can eternal lie, and with strange aeons death may die. i should have known that the arabs had good reason for shunning the nameless city, the city told of in strange tales but seen by no living man, yet i defied them and went into the untrodden waste with my camel. i alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so horribly when the night wind rattles the windows. when i came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert's heat. and as i returned its look i forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and th

and i longed to encounter some sign or device to prove that the city was indeed fashioned by mankind. there were certain proportions and dimensions in the ruins which i did not like. i had with me many tools, and dug much within the walls of the obliterated edifices; but progress was slow, and nothing significant was revealed. when night and the moon returned i felt a chill wind which brought new fear, so that i did not dare to remain in the city. and as i went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. i awakened just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. i saw the sun peering redly through the last gusts of a little

far corners; for certain altars and stones suggested forgotten rites of terrible, revolting and inexplicable nature and made me wonder what manner of men could have made and frequented such a temple. when i had seen all that the place contained, i crawled out again, avid to find what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows that had daunted me when first i saw the nameless city. in the twilight i cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other temple had contained. the room was just as low, but much less broad, ending in a very narrow passage crowded with obscur

ally wasting away, through their spirit as shewn hovering above the ruins by moonlight gained in proportion. emaciated priests, displayed as reptiles in ornate robes, cursed the upper air and all who breathed it; and one terrible final scene shewed a primitive-looking man, perhaps a pioneer of ancient irem, the city of pillars, torn to pieces by members of the elder race. i remember how the arabs fear the nameless city, and was glad that beyond this place the grey walls and ceiling were bare. as i viewed the pageant of mural history i had approached very closely to the end of the low-ceiled hall, and was aware of a gate through which came all of the illuminating phosphorescence. creeping up to it, i cried aloud in transcendent amazement at what lay beyond; for instead of other and brighter

HP LOVECRAFT THE OUTSIDER

earth's bowels; for behind the last of the creatures the great brazen door clanged shut with a deafening peal of metallic music whose reverberations swelled out to the distant world to hail the rising sun as memnon hails it from the banks of the nile. 1998-1999 william johns last modified: 12/18/1999 18:44ifthe outsider by h. p. lovecraft unhappy is he to whom the memories of childhood bring only fear and sadness. wretched is he who looks back upon lone hours in vast and dismal chambers with brown hangings and maddening rows of antique books, or upon awed watches in twilight groves of grotesque, gigantic, and vine-encumbered trees that silently wave twisted branches far aloft. such a lot the gods gave to me- to me, the dazed, the disappointed; the barren, the broken. and yet i am strangely

ause i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture myself amidst gay crowds in the sunny world beyond the endless forests. once i tried to escape from the forest, but as i went farther from the castle the shade grew denser and the air more filled with brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twilights i dreamed and waited, though i knew not what i waited for. then in the shadowy solitude my longing for light grew so frantic that i could rest no more, and i lifted entreating hands to the single black ruined tower that reached above the forest into the unknown outer sky. and at

in vague visions i dared not call memories. fancying now that i had attained the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried carefully and found unlocked, but which i did not open for fear of falling from the amazing height to which i had climbed. then the moon came out. most demoniacal of all shocks is that of the abysmally unexpected and grotesquely unbelievable. nothing i had before undergone could compare in terror with what i now saw; with the bizarre marvels that sight implied. the sight itself was as simple as it was stupefying, for it was merely this: instead of a dizzy

low window into the brilliantly lighted room, stepping as i did so from my single bright moment of hope to my blackest convulsion of despair and realization. the nightmare was quick to come, for as i entered, there occurred immediately one of the most terrifying demonstrations i had ever conceived. scarcely had i crossed the sill when there descended upon the whole company a sudden and unheralded fear of hideous intensity, distorting every face and evoking the most horrible screams from nearly every throat. flight was universal, and in the clamour and panic several fell in a swoon and were dragged away by their madly fleeing companions. many covered their eyes with their hands, and plunged blindly and awkwardly in their race to escape, overturning furniture and stumbling against the walls

HP LOVECRAFT THE PICTURE IN THE HOUSE

nkemptness the man would have been as distinguished-looking as he was impressive. this unkemptness, however, made him offensive despite his face and figure. of what his clothing consisted i could hardly tell, for it seemed to me no more than a mass of tatters surmounting a pair of high, heavy boots; and his lack of cleanliness surpassed description. the appearance of this man, and the instinctive fear he inspired, prepared me for something like enmity; so that i almost shuddered through surprise and a sense of uncanny incongruity when he motioned me to a chair and addressed me in a thin, weak voice full of fawning respect and ingratiating hospitality. his speech was very curious, an extreme form of yankee dialect i had thought long extinct; and i studied it closely as he sat down opposite

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s poor wife kin feel- she come from ipiwich, an' they nigh lynched barnabas when he courted her fifty odd year' ago. obed he died in 'seventy-eight an' all the next gen'ratioon is gone naow- the fust wife's children dead, and the rest. god knows" the sound of the incoming tide was flow very insistent, and little by little it seemed to change the old man's mood from maudlin tearfulness to watchful fear. he would pause now and then to renew those nervous glances over his shoul-der or out toward the reef, and despite the wild absurdity of his tale, i could not help beginning to share his apprehensiveness. zadok now grew shriller, seemed to be trying to whip up his courage with louder speech "hey, yew, why dun't ye say somethin? haow'd ye like to he livin' in a taown like this, with everything

- an' when they git ready. i say, when they git. ever hear tell of a shoggoth 'hey, d'ye hear me? i tell ye i know what them things be -i seen 'em one mght when. eh-ahhh-ah! e'yahhh" the hideous suddenness and inhuman frightfulness of the old man's shriek almost made me faint. his eyes, looking past me toward the malodorous sea, were positively starting from his head; while his face was a mask of fear worthy of greek tragedy. his bony claw dug monstrously into my shoulder, and he made no motion as i turned my head to look at whatever he had glimpsed. there was nothing that i could see. only the incoming tide, with perhaps one set of ripples more local than the long-flung line of breakers. but now zadok was shaking me, and i turned back to watch the melting of that fear-frozen face into a c

meanwhile walking rapidly through the deserted streets of gaping roofs and leaning houses toward the hotel where i had checked my valise and would find my bus. though the golden light of late afternoon gave the ancient roofs and decrepit chimneys an air of mystic loveliness and peace, i could not help glancing over my shoulder now and then. i would surely be very glad to get out of malodorous and fear-shadowed innsmouth, and wished there were some other vehicle than the bus driven by that sinister-looking fellow sargent. yet i did not hurry too precipitately, for there were architectural details worth viewing at every dent corner; and i could easily, i calculated, cover the necessary distance in a half-hour. studying the grocery youth's map and seeking a route i had not traversed before, i

creaking of stairs and corridor, there came that soft; damnably unmistakable sound which seemed like a malign fulfillment of all my apprehensions. without the lean shadow of a doubt, the lock of my door was being tried- cautiously, furtively, tentatively- with a key. my sensations upon recognising this sign of actual peril were perhaps less rather than more tumultuous because of my previous vague fear i had about, albeit without definite reason, instinctively on my guard- and that was to my advantage in the new and real crisis, whatever it might turn out to be. nevertheless the change in the menace from vague premonition to immediate reality was a profound shock, and fell upon me with the force of a genuine blow. it never once occurred to me that the fumbling might be a mere mistake. malig

umbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be sure of reality after hearing things like the tale of old zadok allen? the government men never found poor zadok, and have no conjectures to make as to what became of him. where does madness leave off and reality begin? is it possible that even my latest fear is sheer delusion? but i must try to tell what i thought i saw that night under the mocking yellow moon- saw surging and hopping down the rowley road in plain sight in front of me as i crouched among the wild brambles of that desolate railway cut. of course my resolution to keep my eyes shut had failed. it was foredoomed to failure- for who could crouch blindly while a legion of croaking, bay

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

errible studies, which i pursued more through reluctant fascination than through actual inclination. warren always dominated me, and sometimes i feared him. i remember how i shuddered at his facial expression on the night before the awful happening, when he talked so incessantly of his theory, why certain corpses never decay, but rest firm and fat in their tombs for a thousand years. but i do not fear him now, for i suspect that he has known horrors beyond my ken. now i fear for him. once more i say that i have no clear idea of our object on that night. certainly, it had much to do with something in the book which warren carried with him--that ancient book in undecipherable characters which had come to him from india a month before--but i swear i do not know what it was that we expected to

"god! if you could see what i am seeing" i could not answer. speechless, i could only wait. then came the frenzied tones again "carter, it's terrible--monstrous--unbelievable" this time my voice did not fail me, and i poured into the transmitter a flood of excited questions. terrified, i continued to repeat "warren, what is it? what is it" once more came the voice of my friend, still hoarse with fear, and now apparently tinged with despair "i can't tell you, carter! it's too utterly beyond thought--i dare not tell you--no man could know it and live--great god! i never dreamed of this" stillness again, save for my now incoherent torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god, put back the slab and get out of this if y

slab and get out of this if you can! quick--leave everything else and make for the outside--it's your only chance! do as i say, and don't ask me to explain" i heard, yet was able only to repeat my frantic questions. around me were the tombs and the darkness and the shadows; below me, some peril beyond the radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" something in the boyish slang of my evidently stricken companion unleashed my faculties. i formed and shouted a resolution "warren, brace up! i'm coming down" but at this

HP LOVECRAFT THE STREET

f these took lodgings in the battered houses that had once known the songs of birds and the scent of roses. then the western land itself awoke and joined the mother land in her titanic struggle for civilization. over the cities once more floated the old flag, companioned by the new flag, and by a plainer, yet glorious tricolour. but not many flags floated over the street, for therein brooded only fear and hatred and ignorance. again young men went forth, but not quite as did the young men of those other days. something was lacking. and the sons of those young men of other days, who did indeed go forth in olive-drab with the true spirit of their ancestors, went from distant places and knew not the street and its ancient spirit. over the seas there was a great victory, and in triumph most of

oung men of those other days. something was lacking. and the sons of those young men of other days, who did indeed go forth in olive-drab with the true spirit of their ancestors, went from distant places and knew not the street and its ancient spirit. over the seas there was a great victory, and in triumph most of the young men returned. those who had lacked something lacked it no longer, yet did fear and hatred and ignorance still brood over the street; for many had stayed behind, and many strangers had come from distance places to the ancient houses. and the young men who had returned dwelt there no longer. swarthy and sinister were most of the strangers, yet among them one might find a few faces like those who fashioned the street and moulded its spirit. like and yet unlike, for there w

HP LOVECRAFT THE THING IN THE MOONLIGHT

howled strangely! it has been the same each day. night takes me always to that place of horror. i have tried not moving, with the coming of nightfall, but i must walk in my slumber, for always i awaken with the thing of dread howling before me in the pale moonlight, and i turn and flee madly. god! when will i awaken? that is what morgan wrote. i would go to 66 college street in providence, but i fear for what i might find thed the tomb by h.p. lovecraft 1917 in relating the circumstances which have led to my confinement within this refuge for the demented, i am aware that my present position will create a natural doubt of the authenticity of my narrative. it is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those i

HP LOVECRAFT THE TOMB

chaff as ye thirstily quaff: under six feet of dirt `tis less easy to laugh! the fiend strike me blue! l'm scarce able to walk, and damn me if i can stand upright or talk! here, landlord, bid betty to summon a chair; l'll try home for a while, for my wife is not there! so lend me a hand; i'm not able to stand, but i'm gay whilst i linger on top of the land! about this time i conceived my present fear of fire and thunderstorms. previously indifferent to such things, i had now an unspeakable horror of them; and would retire to the innermost recesses of the house whenever the heavens threatened an electrical display. a favorite haunt of mine during the day was the ruined cellar of the mansion that had burned down, and in fancy i would picture the structure as it had been in its prime. on one

ough i should have known them better had they been shriveled or eaten away by death and decomposition. amidst a wild and reckless throng i was the wildest and most abandoned. gay blasphemy poured in torrents from my lips, and in shocking sallies i heeded no law of god, or nature. suddenly a peal of thunder, resonant even above the din of the swinish revelry, clave the very roof and laid a hush of fear upon the boisterous company. red tongues of flame and searing gusts of heat engulfed the house; and the roysterers, struck with terror at the descent of a calamity which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. bu

HP LOVECRAFT THE TREE

grove about the ruins of a villa. close by is a tomb, once beautiful with the sublimest sculptures, but now fallen into as great decay as the house. at one end of that tomb, its curious roots displacing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repellent shape; so like to some grotesque man, or death-distorted body of a man, that the country folk fear to pass it at night when the moon shines faintly through the crooked boughs. mount maenalus is a chosen haunt of dreaded pan, whose queer companions are many, and simple swains believe that the tree must have some hideous kinship to these weird panisci; but an old bee-keeper who lives in the neighboring cottage told me a different story. many years ago, when the hillside villa was new and res

sumptuous greater peri-style had fallen squarely the heavy overhanging bough of the strange new tree, reducing the stately poem in marble with odd completeness to a mound of unsightly ruins. strangers and tegeans stood aghast, looking from the wreckage to the great, sinister tree whose aspect was so weirdly human and whose roots reached so queerly into the sculptured sepulchre of kalos. and their fear and dismay increased when they searched the fallen apartment, for of the gentle musides, and of the marvellously fashioned image of tyche, no trace could be discovered. amidst such stupendous ruin only chaos dwelt, and the representatives of two cities left disappointed; syracusans that they had no statue to bear home, tegeans that they had no artist to crown. however, the syracusans obtained

HP LOVECRAFT THE UNNAMABLE

se subjects, i assured my friend with some warmth, is merely a stupid absence of imagination and mental flexibility. twilight had now approached, but neither of us felt any wish to cease speaking. manton seemed unimpressed by my arguments, and eager to refute them, having that confidence in his own opinions which had doubtless caused his success as a teacher; whilst i was too sure of my ground to fear defeat. the dusk fell, and lights faintly gleamed in some of the distant windows, but we did not move. our seat on the tomb was very comfortable, and i knew that my prosaic friend would not mind the cavernous rift in the ancient, rootdisturbed brickwork close behind us, or the utter blackness of the spot brought by the intervention of a tottering, deserted seventeenth- century house between u

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

l up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon. now, intoxicated with wider visions, he scarcely knew what he sought thoughts of infinite and blasphemous daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry. light filtered from a sky of no assignable colour in baffling, contradictory directions, and played

detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that this was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-t

ed his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause was ominous, but the radiations continued to be friendly. carter hesitated not a moment, for a burning curiosity drove him on "i will advance" he radiated back "and i accept you as my guide" at this reply the guide seemed to make a sign by certain motions of his robe which may or ma

pon blacknesses while about the ancient ones, so close on their pseudo-hexagonal thrones, there hovered an air of the most stupefying remoteness. then he felt himself wafted into immeasurable depths, with waves of perfumed warmth lapping against his face. it was as if he floated in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that was not of physical sound or articulate words "the man of truth is beyond good and evil" in-toned voice that was not a voice 'the man of truth has ridden to all-is-one. the man of truth has learned that illu

ed tunnels, and cryptical floating cylinders had intruded again and again upon his slumbers. that world, he felt vaguely, was in all the conceivable cosmos the one most freely in touch with others; and he longed to explore the vistas whose beginnings he had glimpsed, and to embark through space to those still remoter worlds with which the clawed, snouted denizens trafficked. there was no time for fear. as at all crises of his strange life, sheer cosmic curiosity triumphed over everything else. when the waves resumed their awesome pulsing, carter knew that his terrible request was granted. the being was telling him of the nighted gulfs through which he would have to pass of the unknown quintuple star in an unsuspected galaxy around which the alien world revolved, and of the burrowing inner

HP LOVECRAFT WHAT THE MOON BRINGS

waters hurried i knew not whither; whilst from the embowered banks white lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. and the lips of the dead lotos-faces whispered sadly, and bade

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

own to be beneficial. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. 1- witchcraft- what it's really like "i'll walk where my own nature would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magi

me, so that witchcraft, like a story of an ancient battle told and retold through the ages, is tainted by exaggeration and twisted by falsehood as it is handed down through the years. originally witches were involved in teaching, guiding and healing- all of the highly respected arts. their practices were associated with all the vital phases of man: health, wealth and love. in later years, through fear and ignorance, the stamp of evil was placed upon those who possessed these strange powers, so that today witchcraft is either regarded as a complete myth or the misguided efforts of historic villains. there are so many false ideas about witches that little truth remains in the public mind. yet there are real witches today. contrary to folk tales, they don't go riding about by night on brooms

d her daughter-in-law was a witch. the girl had pointed teeth, and she did have a few quirks in her behaviour, but the mother-in-law must have spied on every move the poor girl made, even in the bathroom. the woman had kept some kind of record to prove that every time the girl did a certain thing, some relative in the family would die within a few days. sometimes, reading mail like that makes you fear that the whole world has gone mad! here was this woman taking out her hatred of her daughter-inlaw, and connecting all sorts of unrelated events to prove the girl was a witch. if that had happened 200 years ago in salem, they would have burned the girl. i had a lovely woman acquaintance, a divorcee with two children, who worked very hard. her capable, fifteen-year-old son would watch his ten

in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over, they appeared in the plaza and told the assembled crowd to have no fear, the germans were going to invade russia, not syria. the germans did indeed turn to russia, but whether or not the cabala caused this is debatable. the witches' coven still does exist, even though witchcraft is primarily concerned with the control of ,your own individual emotions so you can change your own and others' destiny. witches do at times group together to strengthen their projections

ourse, these men were very strongly motivated for money and winning. i myself only made a small amount of money. it wasn't that i lacked confidence in my forecasts. i'm just not interested in horse racing. i'm hardly conservative, i'm just not the type who goes to the races. if they hadn't come to me i never would have considered the races a source of fortune, but the reluctance is not because of fear that commercialism might abuse my powers. many psychics don't believe they should be paid for being telepathic; they feel that it lessens the force. well, does buying a rembrandt for two million dollars make it a less valuable painting? i don't believe that a witch can dissipate her powers. i think that the more you do something the better you get. there's a gain of energy, not a loss. so i r

INITIATION INTO HERMETICS

who sees his way about this plane may find everything here, no matter if the point in question be in the past, the present or the future. how far this perception will reach depends on the degree of his perfection. occultists and spiritualists and most of religions name the astral pane the world beyond. however, the adept knows very well that there is no such thing as hence and beyond and feels no fear of death, which concept is quite strange to him. if, by the disintegrating work of the elements or a sudden breakup, the astral matrix which is connecting matter between the grossly material body and the astral body has got loose, then will happen what we commonly call death, which, however, in reality is nothing else but a passage from the terrestrial world to the astral world. backed up by

is quite strange to him. if, by the disintegrating work of the elements or a sudden breakup, the astral matrix which is connecting matter between the grossly material body and the astral body has got loose, then will happen what we commonly call death, which, however, in reality is nothing else but a passage from the terrestrial world to the astral world. backed up by this law, the adept knows no fear of death, being convinced that he will not approach uncertainty. through his control of the elements, besides many other things, he also can achieve a slackening of the astral matrix, which will result i a spontaneous separation of the astral body from the mortal frame. thus he will be able to visit the remotest regions, transfer himself into various planes in the form of his astral body. thi

ipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let us tread upon this path to this supreme godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of god in ourselves. let us praise the happy man who will reach this still in his earthly existence. us banish fear of the pains, for all of us will reach this goal. 18. asceticism from the remotest times, all religions, sects, turns of mind and training systems have regarded asceticism as a very important problem. various systems of the orient turned asceticism into fanaticism, causing great damage by exaggeration and wild excesses that were unnatural and unlawful. the mortification of the flesh, generall

tive laws. therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtler sphere, the astral plane, and from there to the spiritual level, and so on. consequently he will not believe in heaven nor in hell. the priests of the various religions stick to these fancies solely to keep their kids to the point. their moralizing serves only to provoke fear of the hell or the purgatory and to promise heaven to morally good people. average people, as far as they are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good. but as for the magician, he sees the purpose of the moral laws in ennobling the mind and the soul, for it is in an ennobled soul only that the universal powers can

the fact that no attention has been paid to the upsetting affair, the larva too will disappear by and by until finally dissolving itself. consequently there will be in the mental sphere a constant bringing forth and dying of larvae, naturally at the cost of the mental matter of each human being. we are causing these events by our own psychic excitement. the reasons can be very different, usually fear, grief, sorrow, fright, hatred and envy and such like producing them. the shape that the larva shows depends on the cause of the psychic excitement and is always symbolic. anyone who knows something about symbolism will be able to get a clear idea about this problem; for example, a thought of love will always be symbolized by a heart, a thought of hatred by an arrow or a flash, etc. in spite

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

s at certain times of day, and above all increasing memory. the forces that oppose the emotions are those habits of feeling generally created by external sources for economic reasons. we love to cry, laugh, or be scared at movies for which we will pay good money. learning not to cry, laugh, or be scared at any media presentation is a beginning. the lhp initiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self knowledge and control of symbol systems. the average human being follows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp init

he world that cause their inborn talents and strengths to flourish (they have learned how to grow. they have learned how to teach others the first two steps by word and example (they have learned how to initiate. now they can take on the inner darkness and make it glow with its own self-created light. human beings are besieged with four self-fears. after they have met their outwarddirected fears (fear of want, fear of violence, fear of abandonment, and so forth, the inward-directed fears remain. the inward-directed fears are 1. fear of the unknown impulse (or the imp of the perverse, 2. fear of the future, 3. fear of wasted time, and 4. fear of the unverifiable. each of these fears stops action, sours life, and limits one's sovereignty. let us identify each in turn, and explain how the fou

the inward-directed fears remain. the inward-directed fears are 1. fear of the unknown impulse (or the imp of the perverse, 2. fear of the future, 3. fear of wasted time, and 4. fear of the unverifiable. each of these fears stops action, sours life, and limits one's sovereignty. let us identify each in turn, and explain how the fourth phase of initiation gives opportunity to overcome these fears. fear of the unknown impulse how many times has your life taken a certain turn, based on no clear reason? you decided to go into a store on an impulse, and met your spouse. you decided to pick up a slip of paper off the floor, and found your college major. you disagreed with a family member over the thanksgiving day menu, and wound up with a fight that scarred you both for life. the left hand path

er. but this does not mean that he or she believes that every event is fated. it means that learning to control one's life rationally becomes a talisman to effect control of the hidden aspects of life as well. thus magicians will enter a phase where none of their actions are random or accidental, and learn to watch themselves as a great source of mystery, from which even more being can be gained. fear of the future we are compelled to act, but not know the consequences of our actions. as humans we deal with this with a form of auto -hypnosis called cognitive dissonance. we learn to justify our choices. so each movement towards freedom actually becomes a movement toward binding one's life on the outer-directed notion of one's history. given the abilities that have been obtained by this stag

- it is the great darkness out of which all things are manifested. the initiate armed with their inner strengths can learn to act in such a manner that will make them feel good about their choices. this simple sounding state is one of the most difficult to accomplish, but when it comes a certain power- a certain confidence- flows from the initiate that causes all around them to follow him or her. fear of wasted time by the time in our lives that we have reached the fourth phase of initiation, we are already experiencing the dimming of youth. we have begun to hear death's snigger rather plainly, and we are apt to be caught into the fear of wasted time. do i spend my time learning the runes, starting a new business, solving my family dilemmas? the experiences of the three types of sovereignt

IRISH WITCHCRAFT AND DEMONOLOGY

milar to the case of mar butters and others, as described in the final chapter; and possibly too, as in p. 16 england, by savage outbursts on the part of the ignorant and credulous multitude. witchcraft never flourished to any great extent in ireland, nor did anything ever occur which was worthy of the name of persecution-except perhaps as a sequel to the kyteler case, and the details of which we fear will never be recovered. the first part of this statement must be taken generally and not pressed too closely, as it is based almost entirely on negative evidence, i.e. the absence of information on the subject. england has a lengthy list of books and pamphlets, while scotland's share in the business may be learnt from the fine series of criminal trials edited by pitcairn in. the miscellanies

ath; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after they had abjured their heresy, as is the custom; others were solemnly whipped through the town and the market-place; others were banished from the city and diocese; others who evaded the jurisdiction of the church were excommunicated; while others again fled in fear and were never heard of after. and thus, by the authority of holy mother church, and by the special grace of god, that most foul brood was scattered and destroyed" sir arnold le poer, who had taken such a prominent part in the affair, was next attacked. the bishop accused him of heresy, had him excommunicated, and committed prisoner to dublin castle. his innocency was believed in by most peop

atorial; according to him the attitude adopted by the church should never be questioned by the state, but this view was not shared by his opponents. though our sympathies do not lie altogether with him, yet to give him his due it must be said that he was as ready to be persecuted as to persecute; he did not hesitate to face an opposition which consisted of some of the highest in the land, nor did fear of attack or imprisonment (which he actually suffered) avail to turn him aside from following the course he had mapped out for himself. it should be noticed that the appointment of de ledrede to the see of ossory p. 44 almost synchronised with the elevation of john xxii to the papacy. the attitude of that pope towards magical arts was no uncertain one. he believed himself to be surrounded by

ill not prove to be a unique entry, but rather the earnest of others. shorn of legal redundancies it runs as follows "inquiry taken before our lord the king at the king's court the saturday p. 78 next after the three weeks of easter in the 6th year of james i by the oath of upright and lawful men of the county of louth. who say, that john aston, late of mellifont, co. louth, clerk, not having the fear of god before his eyes, but being wholly seduced by the devil, on december 1st at mellifont aforesaid, and on divers other days and places, wickedly and feloniously used, practised, and exercised divers invocations and conjurings of wicked and lying spirits with the intent and purpose that he might find and recover a certain silver cup formerly taken away at mellifont aforesaid, and also that

convinced the jury. davis slunk away, and on his homeward road fell from his horse and broke his neck. instead of propounding bishop taylor's shorter catechism, taverner merely asked the ghost "are you happy in your present state "if" it replied in a voice of anger "you were not the man you are, i would tear you in pieces for asking such a question; and then went off in a flash of fire--which, we fear, afforded but too satisfactory an answer to his question. in the following year, 1663, a quaintly humorous story 1 of a most persistent and troublesome ghostly visitant comes from p. 144 the same part of the world, though in this particular instance its efforts to right the wrong did not produce a lawsuit: the narrator was mr. alcock, who appears in the preceding story. one david hunter, who

ISIS UNVEILED

eal power of the 'arch-enemy of god' it must be confessed that he takes mighty precautions against being recognised as the' prince of darkness' who aims at our souls. if modem 'spirits' are devils at all, as preached by the clergy, then they can only be those "poor" or "stupid devils" whom max muller describes as appearing so often in the german and n w^ian tales. notwithstanding this, the clergy fear above all to be forced to rehn- qui^ this bold on humanity. they are not willing to let us judge of the tree by its fruits, for that might sometimes force them into dangerous di- lemmas. they refuse ukewise to admit, with unprejudiced people, that the phenomena of spiritualism have unquestionably spiritualized and re- cliumed from evil courses many an indomitable atheist and skeptic. but, as

anwhile the enemy had slowly but burel> gained ground. all at once it broke out with an unexpected violence 'mira- cles' began to appear in full dayligbt, and passed from their mystic seclusion into the don[lain of natural law. where the profane hand of science was ready to strip os their sacerdotal mask. still for a time the church held her position, and with the powerful help of super- stitious fear checked the progress of the intruding force. but, when in succession appeared mesmerists and somnambulists, reproducing the physical and mental phenomenon of ecstasy, hitherto believed to be the special gift of saints; when the passion for the turning tables had reached in france and elsewhere its climax of fury; when the leaning toward psychognq>hy alleged spiritual from a sim de curiosity h

stotle himself, the 'prying philosopher' were ever obnoxious to christian theology. even luther, while on his work of r^orm, feeling the ground insecure under his feet, notwithstanding that the dogmas had been reduced by him to their simplest expression, gave full vent to his 54. daderotiom, xzziii, 2, p^wk? traiiiut d 'fiery l w' in the en^idi bible. digitizecoy google orphean views of aether 35 fear aad hatred of aristotle. the amount of abuse he heaped upon the memory of the great logician can ofily be equaled never surpassed by the pope's anathemas and invectives against the liberals of the italian government. collected, they might easily fill a copy of a new en- cyclopaedia with models for monkish diatribes. of course the christian clergy can never become reconciled to a doc- trine ba

e school [of neo-platonism. though mutilated and disfigured, they still preserve a strong family hkeness, which nothing can obliterate. but if the knowledge of the occult powers of nature opens the spiritual sight of man, enlarges his intellectual faculties, and leads him unerringly to a profounder veneration for the creator, on the other hand ignorance, dogmatic narrow-mindedness, and a childish fear of looking to the bottom of things, invariably leads to fetish-worship and superstition. when cyril, the bishop of alexandria, had openly embraced the cause of isis, the egyptian goddess, and had anthropomorphized her into mary, the mother of god; and the trinitarian controversy had been begun; from that moment the egyptian doctrine of the emanation of the creative god out of emepht? began to

rofound terror. and now we will quote in this connexion the truthful remark of a writer who passed years in india in the study of tlie origin of such super- stitions "vulgar magic in india, like a degenerated infiltration, goes hand-in-hand with the moat ennobling beliefs of the sectarians of the pufia. it waa the work of the uraett dergy, and designed to hold the populace in a perpetual state of fear. it is thus that in all agea and under every latitude, side by side with philosophical speculations of the highest character, one always finds the reliffion of the raime* in india it was the work of the lowat dergy; in rome, that of the higheat potuiffa. but then, have they not as authorify their greatest sunt, augustine, who declares that "whoever believes not in the evil spirits, refuses to

JASMUHEEN THE FOOD OF GODS

is the no 1 cause of all dis-ease on earth today and our lack of holistic awareness, and/or disbelief in its power, blocks its ability to keep us properly nourished. there are many factors in life that we encounter and allow to block our access to the divine nutrition channel. apart from feeding the physical body toxic substances that are chemically at odds with what it needs, there are also the fear and judgment blocks that are part of the toxic feeling and toxic thinking game. fear of death, fear of change, fear of being different, or the judgment of self and others. all of these impede the nourishing flow of our authentic self s unconditional love. lack of nourishment means we are always dancing with our death as this lack feeds the atrophy of life and with the lack of nourishment of h

for, for i was witnessing a feast of change, of human emotion and control, and assessment and recognition, and questioning and just dealing with it all. at least i had a ton of tools to work with, tools that i could utilize to tune myself through it all with minimal negative side affects. tools that i would like to share in this book. things like too much melancholy is never good for the soul and fear in particular, of change or of the unknown. puts our energy fields into a classic beta cycle of static that is almost like a burning at the stake, those times of crucifixion by fire that our fanaticism created in the time of less enlightened past, a darker cycle in time. and yet death can bring rebirth when we truly let go and agree to change and to move on. marriages, like lives, can be rebo

ion. for the death of something is always followed by rebirth. divine nutrition: the madonna frequency& the food of gods with jasmuheen 26 the bonding that can occur in the time of a dying is a joy to experience and witness. it s a time to be real and honest and to assess and re-choose and value and do hand in hand. up to a point. for the true dance of both dying and rebirth is always done alone. fear of loss and fear of death can inhibit the way we love which can inhibit the way we are fed. a few years ago my youngest daughter declared as we lovingly buried our first pet rat to whom she had become extraordinarily close: that s it! i am never going to have another pet. all they do is die. and i can t stand the pain of it all. yet i knew that her pain would atrophy her heart and prevent her

d the same thing to say, it was just delivered via different parables and analogies of life. the nourishment of the food of gods is like that, it just comes in different packages and forms depending on our needs; and true wisdom, like the repetitive message of the guru, is always very simple and once we know, we know. when i was two i was hungry for physical food that was free of the vibration of fear for the meat served at our table had been slaughtered without with blessing or awareness that i was used to from when i had lived before. unable to express the reasons for this intuitive rejection i just did what children do and struggled to be heard, as of course my mother thought my health depended on the eating of meat, and that without meat i would wither from malnourishment and die. our

we make to always see the half empty glass rather than see it as being half full. to choose to feel stressed out when events in life feel overwhelming, when meditation and its gift of alpha. theta pool bathing allows us to feel more detached and act rather than react, can be seen as emotional suicide, as can continually choosing to interpret events in life in a way that promotes anger, hatred or fear. to choose to feed the body physical foods that research shares can create cancer and decrease our lifespan can also be seen as a form of suicide. of course the above can be seen as a judgment and we all have the free will to choose how we wish to think, feel or act when we have been educated to the alternatives, for education is the key. this means education in the fact that we are more than

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ace to the first edition his book, which now leaves our hands, concentrates in a small compass the results of very considerable labour, and the diligent study of very many books in languages living and dead. it purports to be a history (for the first time treated seriously in english) of the famous order of the rose-cross, or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the secrets of magic, or in the secrets of the human mind, is too often looked upon with je

ooked upon with jealous eyes by the world, which is no great conjuror. how is it, that, after centuries of doubt or denial, how happens it, in face of the reason that can make nothing of it, the common sense that rejects, and the science which can demonstrate it as impossible, the supernatural still has such vital hold in the human not to say the modern mind? how happens it that the most terrible fear is the fear of the invisible? this, too, when we are on all hands assured that the visible alone is that which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it

which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it is nothing more than a fancy. it never was anything more than a superstition arising from ignorance. what is fear? it is a shrinking from possible harm, either to be body, or to that thing which we denominate the mind that is in us. the body shrinks with instinctive nervous alarm, like the sensitive leaf, when its easy, comfortable exercise or sensations are disturbed. our book, inasmuch as it deals or professes to deal seriously with strange things and with deep mysteries, needs the means of interpretat

the wall; and then he saw a further long staircase, descending at right angles to the first staircase, and still going down into deep, cold darkness. the man cast a glance upward, as if questioning the small amount of light from the upper world which shot down, whether he should continue his search or desist and return. all was stillest of the still about him; but he saw no reason particularly to fear. so, imagining that he would in some way soon penetrate the mystery, and feeling in the darkness by his hands upon the wall, and by his toes to make sure firs ton each step, he resolutely descended; and he deliberately counted the underground chamber. 7 two hundred and twenty steps. he felt no difficulty in his breathing, except a certain sort of aromatic smell of distant incense, that he tho

pt a certain sort of aromatic smell of distant incense, that he thought egyptian, coming up now and then from below, as if from another, though a subterranean, world. possibly, thought he, for he had heard of them, the world of the mining gnomes: and i am breaking in upon their secrets, which is forbidden for man. the rustic, though courageous, was superstitious. but, notwithstanding some fits of fear, the countryman went on, and at a much lower angle he met a wall in his face; but, making a turn to the right, with singular credit to his nerves, the explorer went down again. and now he saw at a vast distance below, at the foot of a deeper staircase of stone, a steady though a pale light. this was shining up as if from a star, or coming from the centre of the earth. cheered by this light, t

JESSUP MK THE CASE FOR THE UFO

be asked "what are they" but more importantly, where do they come from, what is their purpose here, and if they can do it, why can't we? are they russian secret weapons? not worry, jemi, those were l-m ships, not "s" men. they are an improved type& were only on a training flight. that is why their leader inter-connected their force-fields-to teach them ion level tele23 control without inducing a fear-block1 which they, too, get when "mowing the lawn" several well-documented volumes have been devoted to listings of sightings, to reports by everyone from boy scouts and families on picnics to astronomers and a man who claims to have had a conversation with a saucer passenger from venus. but our answers to the questions, our evaluation of the potential answers to the fascinating and sometimes

n, anderson "saw ropes hanging over the side" deveau at the same time testified "the main peak halyards were broken" he didn't say "gone" has dr. cobb provided the true solution, then? 87 no lazarette hatch& stow hold hatch covers could have been taken off& the body of ship ventilated, often done, common practice. several researchers suggested that icebergs threatened the brig and, therefore, the fear-stricken crew took flight only to become victims of other icebergs. however, one of the most painstaking historians of the enigma is charles eddy fay, who now lives at lake worth, florida. he went directly to the navy department to ask whether icebergs were common in the part of the ocean where the ghost ship was picked up. on december 7, 1940, the hydrographic office told him "as to the poss

n the stiff breeze, and they shouted "it's the seabird" frantically they tried to wave her, from her course. but the vessel come (sic) on. then miraculously, as though lifted by giant hands, the vessel majestically berthed herself on the shore, undamaged. the watchers, most of them god-fearing fishermen, crossed themselves, and like a funeral procession, boarded the ship, their hearts filled with fear of the sight that their eyes might meet. but the only thing they did meet was a friendly mongrel, its tail wagging as it emerged from the shadows of the vessel and followed them about the dock. a search was made for captain john durham and his crew, but no sign of them was found. a look of bewilderment covered the faces of the searchers when they crowded into the small galley and found coffee

ppearance of the ship, for some wreckage should have been seen somewhere, but none was reported, although there was a storm of sufficient violence to make an experienced seagoing population expect to find the ship completely demolished. experience has taught that the gear, clothes, supplies& comforting atmosphere of the ship for its crew are far more desirable than a "froze" crew with nothing but fear to guide their actions when they are "unfrozen" of course if no one is telepathic on board, there is some difficulty; cannot sense friendliness. the crew disappeared, suddenly, unexpectedly, completely, in daylight within sight of the home port, in good weather, and left the dog. a sailor leaving a ship casually, or leisurely, would not abandon the ship's mascot or pet! now let's peer into th

know of the devil s hoofmarks. it did not take long for these markings in the snow to become the talk of all devon. it was not so difficult to step in those days for a village rustic, pondering the inexplicable nature of the markings and their apparent ability to go wherever they would, and remembering their shape, to wonder fearfully if perhaps the devil himself had been abroad in the land. this fear was mentioned in a letter from the reverend g.m. musgrave, a local clergyman who was keenly interested in the whole matter, and who wrote of "the state of the public mind of the villagers, the laborers, their wives and children, and old crones, and the trembling old men, dreading to stir out after sunset, or to go half a mile into lanes or byways on a call or message, under the conviction tha

K AMBER THE BASICS OF MAGICK

eanings to the colors. the colors we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing. surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought

KETAB E SIYAH

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

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

hattered into two parts, forever broken, never again to be rejoined. as i cast my disbelieving eyes about me, burning with a joyous light at the faith of my brothers, loving me better than michael's deceit, i ennumerated those hosts that now stood with me. a third part of the elohim had joined me, raising their swords with mine. not alone did i make this calculation, my false father also counted, fear and hatred upon his face. he raised his ancient eyes to me, they burned with venom and bile, tearing at me like wild dogs. terrible was the potency of his gaze, searing me like fire, drowning me like a flood. against hatred as strong as death i could hardly stand up. my strength almost fled me, leaving me broken before him. yet my resolve was stronger, like a shield to me, throwing back those

r what escape can there be from him whose reach is infinite, what hiding place, when his eyes are all-seeing, what defense, when his power is boundless. elohim, my most beloved elohim, i beg your for own sakes, my elohim, if you would seek escape calamity and immeasurable affliction, return into my merciful dominion. return to me, my elohim" his words were powerful and awesome and a great moan of fear was sounded by the throng of my new disciples yet they did not leave me. i, myself, trembled before that being, so ancient and so strong. at that moment, the new struggle seemed lost as it was begun. the power of the archon came near, indeed, to mastery over my swift failing strength. at that instant, when my dreams were dying, my spirit dying within me, just as i thought i could stand no lon

egun. the power of the archon came near, indeed, to mastery over my swift failing strength. at that instant, when my dreams were dying, my spirit dying within me, just as i thought i could stand no longer and must surely kneel before this god whom it had ever been my custom to kneel before, at that moment i recalled a truth and its power was my salvation. the foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god for they knew to do nothing else and they knelt before him because they feared him. but i saw that the only power of god was this power of fear and he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. 63 with new strength

L 001

3. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the m

LAITMAN M BASIC CONCEPTS IN KABBALAH

attaining love for others. hence, the ancient sage pointed to love thy neighbor as the safest and quickest means to master kabbalah. now imagine a nation with a population of millions in which every member lovingly and unreservedly aspired to help every other member of society and satisfied their every need. clearly, not a single person of that society would need to worry about him or herself or fear the future. indeed, millions of loving people would constantly stand guard over their interests and take care of them. however, since the nation would depend on its members, a breach in the obligation would create a vacuum in society because someone would remain without help. the bigger the number of violators, the more the rule that every member of society is obliged to observe would be brea

LAITMAN M FROM CHAOS TO HARMONY

nt we experience in life, and depicts how we can resolve them. the second part of the book is dedicated to the future of the state of israel. 17 foreword it is hardly a secret that humanity is in a deep crisis. many of us already feel it. sensations of meaninglessness, frustration, and emptiness engulf our lives. family crises, a troubled educational system, drug abuse, personal insecurities, and fear of nuclear war and ecological threats, all cloud our happiness. it seems we have lost control of our lives and are unable to head off problems as they unfold. it is common knowledge that correctly diagnosing an illness is half its cure. hence, to resolve our problems, we first need to understand their causes. the safest place to start is by understanding human nature and the nature of the wor

ultimately destroy one another. baal hasulam warned about this danger long ago. before he died, he explained that if we did not take a sharp turn away from the egoistic path, we would find ourselves engaged in a third and even a fourth world war. he warned that these would be nuclear wars that would result in the obliteration of most of the world s population. albert einstein expressed a similar fear in a 24 may, 1946 telegram: the unleashed power of the atom has changed everything, save our modes of thinking, and we thus drift toward unparalleled catastrophe. regrettably, today their words seem more pertinent than ever. throughout history, we believed that better times were ahead, that we would progress in science, technology, culture, and education, all of which would make our lives bet

g to death, including itself. egoistic behavior and general inattentiveness to the needs of the whole body lead them straight to doom. the individual vs. the collective in a healthy body, cells relinquish their own lives in favor of that of the body, when necessary. when genetic errors occur in cells, which may turn them into cancerous cells, the cell activates a mechanism that ends its life. the fear that it might become cancerous and jeopardize the entire body makes the cell give up its own life for the life of the body. we can find a similar altruistic action, though under different circumstances, in the way the cellular slime mold (dictyostelium mucoroides) lives. under ideal conditions, the mold lives in the form of separate cells that provide for their own food and multiply independe

e state of israel and the lives of each of its citizens. it is always surprising to see that such a tiny state attracts so much attention worldwide, and is continually at the center of colossal struggles. israelis are finding that, in their own homeland, personal and national safety are becoming fading dreams, growing dimmer with each passing year. today, life in israel is accompanied by constant fear: there is a bomb shelter around every corner, each apartment must, by law, have a safe room made of reinforced concrete, and security personnel search us at the entrance to every public place. in fact, throughout its lifetime, israel has always been at war. only its frontiers change their nature. 154 from chaos to harmony today, in the era of weapons of mass destruction, accompanied by our ne

without spiritual attainment became leaders of their people. a clear example of this approach is the treatment that baal hasulam received when he began to disseminate the kabbalah among the masses. his task was clear: i find a great need to break an iron wall that has been separating us from the wisdom of kabbalah since the ruin of the temple to this generation. it lies heavily on us and arouses fear of being forgotten from israel( introduction to the study of the ten sefirot, item 1. in an attempt to prevent the approaching holocaust, in 1933 baal hasulam published a series of treatises. 190 from chaos to harmony the first treatise stated that there would be fifty such treatises, and the title of the first essay in the treatise, time to act, clearly indicated the author s intention. two

LAITMAN M KABBALAH REVEALED

kabbalah revealed being intimate with nature, on the one hand, and afraid of it, on the other hand, people aspired not only to learn about their surrounding world, but even more important, to determine what or who governed it. in those early days, people couldn t hide from nature s elements as they do today; they couldn t avoid its hardships as we do in our manmade world. and most important, the fear of nature, and at the same time, the closeness to it, urged many to search for and discover nature s plan for them, and coincidentally, for all of us. those pioneers in nature s research wanted to know if nature actually had a goal, and if so, what humanity s role might be in this master plan. those individuals who received the highest level of knowledge, that of the master plan, are known as

and if so, what humanity s role might be in this master plan. those individuals who received the highest level of knowledge, that of the master plan, are known as kabbalists. a unique individual among those pioneers was abraham. when he discovered the master plan, he not only researched it in depth, but first and foremost taught it to others. he realized that the only guarantee against misery and fear was for people to fully understand nature s plan for them. and once he realized this, he spared no effort teaching whoever wished to learn. for this reason, abraham became the first kabbalist to start a dynasty of kabbalah teachers: the most worthy students became the next generation of teachers, who then passed on the knowledge to the next generation of students. kabbalists refer to the desi

e creature. if we treat that making as a story, it will help us remember that the drawings describe emotional, spiritual states, not places or objects. before anything is created, it has to be thought out, planned. in this case, we are talking about creation and the thought that caused creation to happen. we call it the thought of creation. in the first chapter, we said that in the past, people s fear of nature urged them to search for its plan for them and for all of us. in their observations, they discovered that nature s plan is for us to receive pleasure. and not just any pleasure, like those we can feel in this world. nature (which we ve said is interchangeable with the term, creator) wants us to receive a very special kind of pleasure xthe pleasure of becoming identical to itself, to

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

other desires. while studying kabbalah, we will examine the actions of the creator and thus can progress toward him. gradually, then, we will become worthy of comprehending what we are studying. faith, or the awareness of the creator, must be such that we feel that we are in the presence of the king of the universe. then, undoubtedly, we will become imbued with the necessary feelings of love and fear. until we attain such faith, we must continuously strive for it. for it is only faith perceiving the creator- 29- that will allow us to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent att

to decide that renouncing egoism would be beneficial to us. as a result of our efforts, by constantly remembering past suffering, and by upholding and strengthening this resolution in our hearts, we can reach a state where the aim of all our actions would be to benefit the creator. as to ourselves, apart from bare necessities, we would be afraid even to think of personal benefit and pleasure, for fear of once again experiencing the unbearable suffering brought about by personal interest. if we have managed to oust all selfish thoughts from our minds, even thoughts about the most essential things, we are said to have reached the final stage in forsaking our own needs. in our normal lives, we have become used to not thinking at all about ourselves, our interpersonal relationships, our famili

n be described in the following way: our willpower, a screen located in the mind (peh de rosh, calculates the amount of pleasure that we can experience in order to bring joy to the creator, and in accordance with our exact amount of love for him. we can experience precisely this amount. however, any other amount of pleasure we experience that is not meant for the sake of the creator is not out of fear of upsetting the creator. thus, our actions should be determined by our desire to please the creator, rather than by our desire to advance closer to him, or out of fear of being distanced from him. the latter two are considered to be egoistic aspirations, as compared to selfless unconditional love. the desire to please the creator or the fear of upsetting him represent altruistic yearnings. w

ermined by our desire to please the creator, rather than by our desire to advance closer to him, or out of fear of being distanced from him. the latter two are considered to be egoistic aspirations, as compared to selfless unconditional love. the desire to please the creator or the fear of upsetting him represent altruistic yearnings. we experience strong emotions such as joy, grief, pleasure and fear with our whole bodies, rather than with some part of them. if we wish to check our desires, we must determine if every part of our bodies agrees with our thoughts. for example, when praying, we must make sure that all of our thoughts, desires, and body organs are in agreement with what we are saying. we must also be aware of whether we are counteracting the desire for- 93- simply uttering wor

a small portion of the burden of egoism, which it must correct. when all the parts are corrected, they will once again unite to form "a common corrected soul" when such a state is reached, the corrective process known as gmar tikkun will be completed. for example, in our world a person can refrain from stealing a small amount of money because it represents an insignificant amount of pleasure. the fear of punishment, combined with feelings of shame, prevails over the desire to steal. however, if the amount is sufficiently great, then the pull toward gratification is much stronger than the ability to withstand it. in this way, the creator generated the conditions for freedom of choice that we require to overcome our egoism. he divided the soul into a multitude of parts, and then separated ev

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the creator to change his attitude is pointless. if we move forward with the help of the light, our pace will exceed the sufferings and we will progress ever faster. this is the whole benefit from the study of kabbalah: accelerating spiritual progress to beat suffering. today, at the beginning of the 21st century, humanity is at the brink of a chasm: drug abuse is escalating, and despair and the fear of total destruction will not leave humankind a choice but to flee the suffering that will goad us from behind. from all the above, we can clearly see that discovering that the creator s attitude toward us is purposeful is of paramount importance. this attitude of the creator enables us to turn to him as to a fellow traveler and ask him for the help, wisdom, and t h e s t ru c t u r e o f r e

o the five senses; rather it stands above them, separately. just as our will to receive perceives the corporeal reality with five modes of perception, which are our five senses, so our sixth sense comprises five modes of perception of the higher reality. with the help of the sixth sense, another reality is felt in the five senses, and this is the transition from darkness to light, from emptiness, fear, and torment, to abundance, security, tranquility, eternity, and perfection. acquiring the sixth sense expands our knowledge through positive impressions of abundance. when we acquire this sense, the upper light appears as profusion that fills the vessels, instead of as darkness. this new state will change the result of research in science. physicists, chemists, and biologists will receive ne

LAITMAN M THE KABBALAH EXPERIENCE

an we strengthen ourselves on the way? the creator sends us disturbances so we will learn by overcoming them how to approach him. and if the disturbances are not enough to give us the strength to overcome them, t h e k a b b a l a h e x p e r i e n c e 130 we are sent more agony to force us to make an extra effort to overcome them. at that point, the disturbances no longer frighten us because the fear of pain forces us to be on constant alert. and this is the way! you, after all, want to attain the greatest thing there is, not just in our world, but anywhere! so keep up your efforts, and success is sure to come. k a b b a l a h at wo r k q: is it a good idea to study kabbalah at work? sometimes there s free time and a possibility to escape to the internet and read the texts instead of prog

re isn t any natural reason to observe mitzvot. they can be observed or not observed. you will not break any of the rules of our world if you do not observe them. however, a person who wants to become equal with the upper laws on an external level does observe them. one should want to observe the mitzvot in our world, too, according to one s level of spiritual development, and not because of some fear or some anticipated reward. they should only be observed from a desire to equalize with the creator in as many parameters as possible. q: how do kabbalists relate to observing mitzvot? a: many people think that, for some reason, kabbalah slights mitzvot. but kabbalists refer to observing mitzvot as any other religious person does. kabbalah even praises mitzvot and gives them a higher, spiritu

rabbi shimon bar-yochai. a da p t i n g, p r e f e r r i n g, b u t n o t wa i v i n g q: can you say that relinquishing the pleasures of this world shows that one has a desire to live in the spiritual world, or is that not enough? a: the upper world, meaning man s sensation of the creator, is a better state than the state of this world, so we must aspire to it as something perfect and not out of fear of punishment. in this world, too, before we attain the upper world as something sublime, we indulge ourselves with pleasures. in fact, this is necessary in order to spiritually develop and build the right kind of connection with the creator. a person who nullifies the desire for pleasure cannot continue to develop. for this reason, it makes no sense to reject this world. we must simply learn

oment, we are faced with a different picture of the world. each new degree is a negation of the previous. therefore, take your sins and your mistakes in the right proportion- you should correct them, because without doing so you cannot rise to the creator. when you use your desires with the right intent, you will rise up to the most perfect and eternal state. c o n f i d e n c e a n d fa i t h q: fear of disappointment stops us from being happy in the present. does it also hold back my progress? a: for kabbalists, attack is an ongoing operation. the fear is not the fear itself, but a fear that results from the lack of ability to feel the purpose. t h e k a b b a l a h e x p e r i e n c e 172 feeling the purpose is called faith, and it is faith that gives you the confidence to tackle pain

ion. therefore, if we work on glorifying the goal, nothing seems scary. in addition, what is important about the goal is its connection with the creator. after all, the creator himself is the goal! if you constantly strive to reach the goal, send for thoughts about him within you, link anything that happens to you with him, and then you can really do anything. you will acquire confidence, and the fear will leave. there cannot be disappointments if the perfect and eternal leads you to him. so all you need to do is to demand to feel him! t h e awa k e n i n g o f f e e l i n g s q: ever since i was a kid, i believed my feelings weren t real. they awaken in me a sensation of boredom and a desire to escape them. i want to feel something real! a: this is a correct perception of the world we fee

LAITMAN M THE PATH OF KABBALAH

calories a day. there is no shame in what concerns the elementary livelihood. however, as with anything beyond the necessary, shame appears automatically. here is where one is compelled (willingly or unwillingly) to take society, family, and oneself into consideration. the highest spiritual degree is that of reciprocal love between man and the creator. but this can be attained only if a degree of fear precedes it. it is called the mitzva of fearing god. the last and highest mitzva t h e pa t h o f k a b b a l a h 56 that is built on top of the fear is that of the love of god. one cannot exist without the other. because we are made of a single egoistic desire that conducts and moves us, only fear can force the ego not to carry out its desires without consideration. q: can a person be pushed

sses and movements in the group: apparent strangers can enter the group, and after some time they are no longer considered strangers. at the same time, people who were in the group might suddenly be pushed out, as though a centrifugal power threw them out without a reasonable explanation. they can be people who have already given everything they were supposed to give to the group. each of us must fear being that person. this melting pot gradually builds the condition by which any person who endures, despite the egoistic personal discomfort, will ultimately break through to the spiritual world. there is a lot of internal hard work needed here. but those who take that path begin to feel their inner changes and note how the understanding of their world changes daily. while they might recogniz

st time. we know that there is a parachute behind us, but in the first seconds that we are in midair, we pray and ask ourselves, what did i need this for? then the parachute opens above us and we feel complete certainty. but that does not last very long because we will soon have to land on the ground. we forget that the parachute protects us, and use our own abilities to land safely. however, our fear is really subjective because it is actually the parachute that holds us and takes us slowly to the ground. rabbi baruch ashlag used to say about one of his students that when the student was given a new office, he was summoned to the minister s office. but the same night there was a banquet at the rabbi s. he did not go to see the minister and did not get the job; he chose which was most impo

. our animate bodies die because we take away their egoistic satisfaction. the meaning of death is that the spiritual force that gives us the desire to live and absorb the force of life is taken away. m i s c e l l a n e o u s q u e s t i o n s& a n s w e r s q: why do all the meetings with the creator occur on mountains (mt. olives, mt. moriah) etc? a: the word, moriah comes from the word, mora (fear; the word, har (mountain) comes from the word, hirhurim (contemplations) of mora, which is a screen for the gar of every degree. sinai comes from the word, sina'a (hatred, because there is concealment of the light of mercy. mt. olives is malchut, the point of this world, the end of all the worlds. every place where malchut ends without touching the point of this world is called mt. olives. q:

he point of merit to become entirely for bestowal, or not receiving anything for personal pleasure. then a person has reached completion, with a true adhesion. this is the goal of creation, and is the only reason for which man was created. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 157 once we know all this, we are permitted to study the wisdom of kabbalah without any fear of anthropomorphism. this is because studying kabbalah without proper guidance confuses the student. on the one hand, all the sefirot and partzufim (spiritual objects) from the world of atzilut to the world of assiya are complete godliness and are united with the creator. yet, how is it possible that this should be of godliness: that all of the worlds are innovations, coming after the restric

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

pass beyond the grave, no longer in figurative death, we shall feel ourselves quite at home in repeating once more what we have so often enacted in symbol within the lodge. above all, it is emphasized that the same laws hold good on the other side of the grave as on this, that in both states we are equally in the presence of god, and that where that holy name is invoked there can be no cause for fear. 43. the fourth intention is the hardest of all to explain. to make you understand that, i must try to take you back, if i can, into the atmosphere of old egypt, and to the attitude that religious men held there. i do not know whether it is possible to reconstruct that in these modern days, which are so hopelessly, so fundamentally different. 44. the religion which we know best at the present

ne in past lives- come opportunities for progress and sometimes obstacles, which, however, when rightly faced, increase our inward strength. as emerson put it, man learns in this world through tuition and intuition- both externally and internally he is being taught. on the occult path it is still more important that the aspirant shall proceed without impetuosity or reluctance, without rashness or fear. just as one wishing to walk on a line must go neither too slowly nor too fast, so must the candidate proceed on the path which is narrow as the edge of a razor. gfestina lente h might well be taken as his motto. 481. it should be noted that the symbolism of the c c t c requires that whoever conducts the candidate in these earlier stages of the ceremony should in all cases lead him by it, as

sical plane. 503. in the first circuit of the lodge, or the first symbolical journey, the candidate finds himself surrounded by horrible noises, including the clanking of chains and the clashing of swords, which are intended to tell him of the din and confusion of the lowest sub-plane of the astral world, where are gathered after death those who are in bondage to sensual pleasures, or filled with fear, hatred, malice or revenge. afterwards the w.j.w. explains that this journey is a faint copy of the trials through which the candidate had to go in the ancient mysteries, when he was led through gloomy caverns, symbolizing the underworld, amid tumultuous sounds, in darkness, surrounded by perils which he could pot understand. it is not probable that the average decent person who presents hims

the underworld, amid tumultuous sounds, in darkness, surrounded by perils which he could pot understand. it is not probable that the average decent person who presents himself for admission to the masonic fraternity will have after death any con-sciousness at all of passing through this lowest region, but if it should happen so, he will be prepared to go through the experience calmly and without fear. 504. as the candidate approaches the w.j.w. fs pedestal he arrives at the second portal, and is there introduced to the elementals of earth and water, who are related to the region through which he has just symbolically come, which may be thought of as consisting of the solid and liquid sub-planes of the astral world. first he turns to the north and makes a suitable offering to the earth-ele

are used in lodge as powerful instruments of love in the practical magic of the ritual. 520. the o c 521. the candidate is now standing in the north-west corner facing the east, and the w.s.w. presents him to the r.w.m. as one properly prepared to be made a freemason. at this point he is given an opportunity to withdraw if he so chooses, but having declared his determination to go forward without fear or rashness, he is led to the altar, the place of light, by the p c s c s. the first s c is taken with the l c f c pointing forward, and the r c f c is brought up to it at right angles, h c to h c- a s c about n c i c long. the 1 c f c, is first moved because it is nearest the heart, and should remind the candidate to let love have the primary authority in all his decisions. the second and th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

be conferred in their fullness only upon those who are likely to use them as they should be used and to treat them with the reverence they deserve. there is a great and glorious reality in the background all the time, ever pressing towards realization, and employing whatever channels are available for its manifestation. whatever can be used is always used to the very fullest extent, and none need fear that he is overlooked. it is obvious, however, that where the brn. think more of gratifying their own vanity than of the hidden work, where they spend their time in banqueting and revelry and curtail the sacred ritual in order that they may adjourn as quickly as possible to the south, they are less worthy channels of the divine glory than those more spiritual brn. who are willing to study and

idate for initiation; if however he attempted to descend, the conductor pointed out to him a concealed ladder which enabled him to climb down safely. they then entered a narrow and winding gallery at the entrance of which was this inscription: the mortal who shall travel over this road without hesitating or looking behind shall be purified by fire, by water, and by air, and if he can surmount the fear of death he shall emerge from the bosom of the earth; he shall revisit the light and claim the right of preparing his soul for the reception of the mysteries of the great goddess isis. 120. the conductor now left the aspirant, warning him that many dangers surrounded and awaited him, and exhorting him to continue unshaken. heavy doors closed behind him, rendering his return impossible. presen

g of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body of osiris back to egypt, hiding it in a secret place while she sought her son, horus. but typhon, by an unlucky chance, found the chest while hunting in

rstand these in addition to what we have derived from other sources. 505. when europe was overrun by the germanic tribes and the empire of the west was destroyed, the roman collegia for the most part disappeared with the other fruits of civilization. the mysteries enshrined in them survived in a more or less repressed form in italy, france and england, although they were kept extremely secret for fear of the barbarian invaders. it was from these survivals that the lodges of the guild masons of the middle ages were derived. 506. decline of the collegia 507. mackey shows how the collegia declined after the fall of rome, and how new guilds were started and old ones revived under the patronage of the christian clergy, and asserts that after the tenth century the whole of europe was perambulate

pared to waive the claim that they derive their authority from frederick the great, whose interest in masonry (at any rate in later years) was but of the slightest. the grand constitutions nevertheless remain the law of the rite in all supreme councils deriving lawfully from charleston, and albert pike believed them to be genuine. as it is certain that frederick had nothing to do with the rite, i fear we must regretfully conclude that both the fourth and the fifth documents in de grasse-tilly s golden book- the alleged constitutions of 1762 and the grand constitutions of 1786- were forgeries. it would seem that they were sent over from europe, perhaps in response to a demand from the jewish interest; and the fact that dr. dalcho s father was an officer in the prussian army who had served w

LETTER FROM A LUCIFEREAN

follow a genuine [my italics] satanic tradition" this is a good starting point for discussion. what is a genuine satanic tradition? it seems to me, from my observation of the contemporary occult milieu, that a good many people are concerned with distinguishing true traditions from false ones. this search for authentication underlies, to my mind, a reluctance to nail one s colours to any mast for fear of making (or being seen to make) an error of judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better- or perhaps- darker than all the others. although to some extent i can sympathize with the confusion of the modern seeker, faced with the bewildering profusion of traditions, systems and currents on offer, i can

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

licemen and social workers were eventually able to marshal formal allegations. the couples were arrested, though they were able to obtain release on bail. their defense attorney noted that, it is the most worrying and frightening case i have seen. the allegations against good people are horrific and in other circumstances would be dismissed as ludicrous. but in the present climate of hysteria and fear the most absurd allegations are taken at face value by the authorities. in early 1995, the senior prosecutor dropped the case because the evidence was ambiguous and the charges unbelievable. the parents of the allegedly abused children subsequently brought a civil suit against the accused couples. see also satanic ritual abuse; united kingdom, ritual abuse in for further reading: hicks, rober

evil forces have already taken over the chief institutions of american society, as childrearing, satanic 47 reflected in an educational system that has ejected prayer and that teaches the theory of evolution. to chick s way of seeing things, christians are severely persecuted.many of the christian characters in his tracts refrain from talking about religion in public and particularly at work for fear of being ridiculed or losing their jobs. chick wholeheartedly accepts the satanic ritual abuse hypothesis that america, and indeed the entire world, is permeated by a powerful network of secret satanic cult groups that routinely sacrifice innocent babies to the devil. the churches have been infiltrated by witches, presumably members of such satanic cults. furthermore, liberal theologians and

of belief systems out there. in another item of advice at the same website,gynna counsels parents not to 48 china force their beliefs on their son because, he is more likely to rebel, much like many children who have christianity thrust on them turn to occult religions during their teen years. major issues for satanist parents are the potential harassment their children can face at school and the fear they might convert to christianity. one satanist mother named her son lucifer an unfortunate choice in terms of the harassment he received as a result. in another exchange from ask grandma gynna, satanist parents ask if they should allow their thirteen-year-old son to attend a christian church with his friend. after receiving such advice as, you should let him go and hope you ve raised him wi

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

niece, in this 1935 film. the purpose of the exhibits were originally meant to warn people about the evils of indulgences in greed and wickedness. the attractions feature demons and tortures gruesomely modeled directly after dante dee, john 63 alighieri s fourteenth-century classic, divine comedy: the inferno. tracy turns the exhibit into a moneymaking house of horrors. tracy, however, begins to fear hell, and the words abandon all hope, all ye who enter here, which dante portrayed as inscribed above the gates of hell, begin to haunt him. after the attraction collapses and his wife abandons him, tracy is arrested and held responsible for the disaster and death his attraction caused. dark angel: the ascent a very unusual movie directed by linda hassani about an evil angel who is tired of i

LIBER 141

suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they should be single or multiple we have doubt also in this matter whether, if an operation fail, it be wise to reiterate. a single act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and argueth imperfection in the first trial. yet possibly for great cosmic operations it may be well to perform a series of sacraments; but in this case the series should be arranged beforehand, and carried out regularly. as for example, the 16 operations of jupiter done in the city of paris during the passage of the sun from 10 capricorn to 22 aquarius an ix. in our experience, repetitions

LIBER 777

not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same num

LIBER AASH

my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-th

LIBER ALEPH

idence of wrong done to nature. n liber aleph vel cxi 6# ultima thesis de amore (final thesis concerning love) herefore, o my son, be thou wary, not bowing before the false idols and ideals, yet not flaming forth in fury against them, unless that be thy will. but in this matter be prudent and be silent, discerning subtly and with acumen the nature of the will within thee; so that thou mistake not fear for chastity, or anger for courage. and since the fetters are old and heavy, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a little while, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the

or a little while, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast

mare? and of this the true explanation is that in such a case the will is in danger, having been attacked and wounded or corrupted by the violence of some repression. thus the consciousness of the will is directed to the sore spot, as in pain, and seeketh comfort in an externalisation, or shew, of that antagonism. and because the will is sacred, such dreams excite an ecstacy or phrenzy of horror, fear or disgust. thus the true will of oedipus was toward the bed of jocasta, but the tabu, strong both by inheritance and by environment, was so attached to that will that his dream concerning his destiny was a dream of fear and of abhorrence, his fulfilment thereof (even in ignorance) a spell to stir up all the subconscious forces of all the people about him, and his realization of the act a mad

there can be only one proper motion in any body, no matter of how many forces that motion be the resultant. seek therefore this will, and conjoin with it thy conscious self; for this is that which is written .thou hast no right but to do thy will. do that, and no other shall say nay. thou seest, o my son, that all conscious opposition to thy will, whether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy true self, and bring thy star into disaster. and this is the true key to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-call

nstantly therefore to know what is painful and to cleave thereunto, for by pain cometh true pleasure. those who avoid pain physical or mental remain little men, and there is no virtue in them. yet be thou ware lest thou fall into the heresy which maketh pain, and self-sacrifice as it were bribes to corrupt god, to secure some future pleasure in an imagined after-life. nay, also of the other part, fear not to destroy thy complexes, thinking dreadfully thereby to lose the power of creating joy by their distinction. yet in each marriage be thou bold to affirm the spiritual ardour of the orgasm, fixing it in some talisman, whether it be art, or magick, or theurgy. g the book of wisdom or folly 25 f de voluntate ultima (of the final will) ay not then that this way is contrary to nature, and tha

LIBER AZAZEL

eating, all that is humiliating and enslaving- these are the gifts of other gods. i have no share in them, they are not of my essence. 6. open yourself to me and receive my gifts, for i give to all who earnestly desire. learn from me! gain from me! accept me and be one with me, allow my flame to enter your temple and light all its passageways. 7. of the many who know of me, most are eaten up with fear of me, but no matter, they are weak and despised in my sight. only the few whom i choose to truly understand my nature will come to me, for such is the way of things. my path is for the few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their

ts. 19. a destroyer, and the very depths of my darkness revealed to the unworthy. she is an enemy to be feared, and an ally to be sought- she is the purest of me. 20. my flame burns brightest in the darkness of her night. 21. she is my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majesty and my glory. i have given my very being to her so that it may be made manifest. 23. hear me! hear the mighty words of azazel! prepare for my coming and the realization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing work, the time is coming

e from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the word of passage is qolzarjikhza. the offering is sweat. the reward is precognition. 19. the final gate is fury. the word of passage is tetrukhenfsekh. the offer

LIBER B VEL MAGI

3. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the m

LIBER CCCXXXV ADONIS

household come in faith and hope and love so far from home, and these three others joined me.why, who knows? but thou, lord, in whose face his likeness shows. at the first glance.for now, i. faith .tis gone. hast thou dwelt away here in babylon? esarhaddon. now must i laugh.forgive me in your sorrow! my life.s not yesterday and not to-morrow. i live; i know no more. psyche. how so? esarhaddon. i fear i know but this, that i fm a stranger here. the call me the lord esarhaddon.name borrowed or guessed, i cannot tell! i came whence i know not.some malady destroyed my memory. psyche. oh, were you he! but yet i see you are not. had you no tokens from the life forgot? esarhaddon. nay, i came naked into babylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat

ady destroyed my memory. psyche. oh, were you he! but yet i see you are not. had you no tokens from the life forgot? esarhaddon. nay, i came naked into babylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me the prince of perfect pleasure! psyche. yet is there not something that you would forget? some fear that chills you? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king

pet him, and now this wretched woman has upset him! hermes. was he distressed much at the time? astarte. distressed? mad as an elephant in spring! hermes. i guessed adonis 17 it. think he took a fancy to the girl? astarte. well, honestly, i don.t. my mind.s a whirl with worry. she.s a flimsy creature, rags of sentiment, and tears, and worn-out tags of wisdom. hermes. yes, you fve nothing much to fear while you appear as. what you do appear. astarte. well, there they stood, crying like butchered swine, she and her maids. it seems she.s lost her man, can ft get another, wanted to claim mine. i put a stopper on the pretty plan. but ever since.well, i can.t say what.s wrong, but something.s wrong. hermes. yes; yes. now is it long? astarte. about a month. hermes. what physic have you tried? as

lady psyche with one attendant. ee! oo! uu! iao sabaoth! dogs of hell! mumble spell! up! up! up! sup! sup! sup! adonis 23 u! aoth! abaoth! abraoth! sabaoth! livid, loath, obey the oath! ah [he shuts the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of mar

they will do what i advise! psyche. i see. you have real knowledge. hermes. not to be learnt at college! psyche. good; you fre my man. i am come from greece, where the gods live and love us, sorrowing for my lost husband. i have found him here, but with his memory gone, his mind distraught, living in luxury with a courtesan (i could forgive him that if he knew me, filled with a blind unreasoning fear of what who knows? he fs haunted by a spectre king. hermes. physicians must know everything: half the night burn learning.s candle, half the day devote to scandal. here.s the mischief of the matter that i learn most from the latter! yesterday i paid a visit to the fair. astarte, is it? saw the kitchen and the closet, deduced diet from deposit, saw where silkworm joined with swan to make a bed

LIBER CCXLII AHA

, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit fs life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would

e the imagination faints before their truth, they veil it close as amid the utmost snows the tallest peaks most straitly hide with clouds their holy heads. divide the planes! be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! liber ccxlii 28 who fights as fights the soldier-saint? and see the artist-adept paint! weak are those souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiri

olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for 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 sp

LIBER CLXV A MASTER OF THE TEMPLE

found wisdom, love and power, who have given up all to become nothing, i who have seen the need of the world, have found that books (hitherto my dearest companions) have no longer any word to say to me have found that knowledge (relative) or what i thought was knowledge, is of no avail to supply the need of all that other part of my being that my great god-love would give it. i who have conquered fear and death, am now confronted with the fact that without absolute knowledge all is vain. i am going to ask the one last question. why? i have written it. an awful stillness falls. i am alone in my lodgings, i have no money, and i cannot use my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ eli, eli, lama sabact

experiments he entered upon, were, from that time onward, looked upon as necessary in order that he might fit himself to help others, rather than for his personal development. on january 7th, 1911, he received no. 4 of the equinox, liber clxv 139 and on seeing the frontispiece to liber jvgorvm he experienced a feeling of decided aversion to cutting his arm in the prescribed manner. but, said be, fear is failure and the forerunner of failure; and it will no doubt be best to undertake a week of this work so as to get used to it, after which i shall probably have no more trouble in this respect. he decided therefore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it

ut i am not a magician, i know little or nothing of the equinox 148 ceremonial magick, except from reading; my results have not been accompanied by visions. what results i have obtained have been in the nature of becoming the thing itself, not seeing it. however, to pass on: is the idea of coming back to help others (see sun. apr. 16) only a form of the dweller on the threshold and caused through fear of annihilation or madness? or is it a concession to my own weakness, a pandering to my self because i am really nowhere near ready to hurl myself into the gulf, instead of which i come back to normal consciousness, and try and make myself believe i have given up what i could not get for the sake of others which do not exist at the time (for me? this is certainly a difficult one to tackle; i

ake of completeness, a few fragments recorded during the last few days of the retirement. october 9, 9:6 p.m (this was the 9th day of section c, and the 39th day of the complete operation) the state is getting more and more difficult to describe, in fact i don t know what to make of it. i might almost say i feel normal; and yet there is a subtle difference. there is (i think) an entire absence of fear, worry, disgust, joy, sorrow, pain, or any of the old states, and this seems to be a condition of calm observation without any desire to criticise anything. i suppose, as a matter of fact, it is a state of equilibrium. i think i have it. it is the empty shrine awaiting the in-dwelling of the god. 10 p.m. i experienced another peculiar state just now. having closed my eyes for a few moments (c

t the altar, yet i waited, but presently i arose and stood at the altar, and i felt i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the fear of failure, and now, even as a tired warrior, i will go back into the world and strive. the next day. chaos. reason is quite inadequate to solve the problem. here followeth a certain passage from ezekiel. son of man, behold, i take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shalt thy tears run down. forbear to cry, make no mourning fo

LIBER CORDIS CINCTI SERPENTE

of ye. this i demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. 45. go thou unto the outermost places and subdue all things. 46. subdue thy fear and thy disgust. then.yield! 47. there was a maiden that strayed among the corn, and sighed; then grew a new birth, a narcissus, and therein she forgot her sighing and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. ado

inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o

ple robes and drunken with purple wine, and their whole soul was one purple flower-flame of holiness. 35. they beheld not god; they beheld not the image of god; therefore were they arisen to the palace of the splendour ineffable. a sharp sword smote out before them, and the worm hope writhed in its death-agony under their feet. 36. even as their rapture shore asunder the visible hope, so also the fear invisible fled away and was no more. 37. o ye that are beyond aormuzdi and ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and a

LIBER CXCVII STORY OF SIR PALAMEDES

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! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous

bought avenue, and cluster on the upper ground. ah! but dawn fs dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untr

, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is .ware that, lackeyed by the devil-king, the beast.the questing beast.is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it, spear to spear, as good knight should, to face his foes. nay! but the end is come. black earth belches that peerless paladin up from her gulphs.untimely birth .her horror could not hold him in! white as a corpse, the hero hails the dawn, that night of fear still shaking his body. all death fs doubt assails him. was it sleep or was

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

uest, his sword loose and his vizor down, his buckler braced, his lance in rest. now, then, god save thee, palamede! who courseth yonder on the field? those silver arms, that sable steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that proud lip as he uplifts his vizor .come, an end! in vain, sir fox, thy thousand turns and shifts. sir palamede was white with fear. lord christ! those features were his own; his own that voice so icy clear that cuts him, cuts him to the bone .false knight! false knight. the stranger cried .thou bastard dog, sir palamede? i am the good knight fain to ride upon the questing beast at need. thief of my arms, my crest, my quest, my name, now meetest thou thy shame. see, with this whip i lash thee back, back to the kennel when

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ith debauchery in the first place, and asceticism in the second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital catastrophe may have been the exciting cause of my conscious devotion to the attainment of adeptship.but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me gwhy do you adep? h as to ask god 1 [liber lxv, iv. 12] the soldier and the hunchback 17 gwhy do you pardon? h c fest son metier.1 i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect than ten centuries hence the gnominal crowleians h will b

LIBER CXX

e offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions

LIBER DCCCLX JOHN ST

arms below head, like the figure of the hanged man in the tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse

at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee. i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally. one of the matters that came up last night with dr. roland was that of writing rubbish for magazines. he thought that one could do it in the intervals of serious work; but i do not think that one should take the risk. i have spent these many years training my mind to think cleanly and express beautifully. am i to prostitute myself for a handful of br

he four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears.even as a corpse that hears the voice of israfel.the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who

ault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return to mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. liber dccclx 38 this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my knowledge of hashish-effects, i could very likely have broken up the apophis-kingdom of yesterday in a moment, and the truth of it would have been 5 per cent. drug and 95 per cent. magic; but nobody would have believed me. remember that this record is for the british public .who may like me yet. god forbid! for i cannot echo browning fs hope. their greasiness

a fourth death. it is not a priori absurd to suggest that there may be some one particular thought that would cause death. in the man with heart disease, for instance, the thought .i will run quickly upstairs. might cause death quite as directly as .i will shoot myself. yet of course this thought acts through the will and the liber dccclx 52 apparatus of nerves and muscles. but might not a sudden fear cause the heart to stop? i think cases are on record. but all this is unknown ground, or, as frank harris would say, unpath.d waters. we are getting dangerously near .mental arsenic. and .all.god.good.bones.truth. lights.liver.mind.blessing. heart.one and not of a series.ante and pass the buck. the common sense of the practical man of the world is good enough for me! 1.10. will g. r. s. mead

LIBER DCCCXI ENERGIZED ENTHUSIASM

it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the high priestess sang a hymn, again in greek. this time i recognized the words; they were those of an ancient ode to aphrodite. the boy attendant now descended to the red cross, stooped and kissed it; then he danced upon it in such a way that he seemed to be tracing the patterns of

LIBER DCLXXI VEL PYRAMIDOS

i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force

r.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar

n thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign of silence defence! i close the mouth of sebek, ply my fear on nile, asar that held not in! behold my radiant peace, ye things abhorred. 10 liber dclxxi for see! the gods have loosed mine hands: asar unfettered stands. hail, asi, hail! hoor-apep cries. now i the son of man arise and follow. dead where asar lies

LIBER DOMINI

esults obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every

oice in your freedom from all that binds the others, pay them no heed, they understand nothing. comment: those who see certain enjoyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentality are neurotic slaves of the whims of others- the satanist is free from these shackles. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. comment: heaven and hell were created by men to control the actions of others by giving them either false hope or fear- emotions which have no power over the follower of satan. 22. enjoyment is to be had in the present, not the future. never sacrifice what you really have for wha

rever lost among ideas and opinions. comment: many do not admit the reality of satan for various reasons. any who ignore his presence are missing an important piece of the picture. 30. cursed be those who claim power over me, i am power itself. comment: how can power itself be compelled through sound or script? magickians and exorcists alike are fooling themselves. 31. cursed be those who live in fear of me, they are slaves to their own minds- a pitiful reward. comment: many sheepish followers of the dogmatic faiths live their lives in constant trepidation regarding the dark master- they have fashioned a mental prison which will be difficult to escape. 32. cursed be those who follow any god but me, they deceive themselves concerning that which they know not. comment: gods are either creati

LIBER HHH

e impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resoun

LIBER LIBERI VEL LAPIDIS LAZULI

st thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i

31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more reason together; let us enjoy! let us be ourselves, silent, unique, apart. 35. o lonely woods of the world! in what recesses will ye hide our love? 36. the forest of the spears of the most high is called night, and hades, and the day of wrath; but i am his captain, and i bear his cup. 37. fear me not with my spearmen! they shall slay the demons with their petty prongs. ye shall be free. 38. ah, slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi

LIBER LIBRAE

t hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt tho

n atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward exp

LIBER LLL PARADIGMAT PIRATE

r a number of surfaces, from tacky to soft and slippery to hard, cold, hot. taste: focus on a wide variety of substances or the memory of tasting them. smell: inhale the odors of your body, the room, incense, perfume, any pets, other people, your breath. breathing: turn your attention to your breathing and note its rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware

a solid battery of recollections in anyone fs life, both during and after childhood. it can be fun to have symbolic things to destroy as part of a ritual while in this state. don ft have anything you might want the next day close to you when doing this type of gnosis. stay away from any children or pets. panic apart from its use in ritual work, there are two added benefits to mastering a state of fear that becomes the gnostic state of panic. the first is the ability to resist the feeling of fear when you need to and, secondly, is the ability to orchestrate the proper atmosphere for creating panic in others. the best way to induce panic is to place oneself in a position where you must confront your fear of the unknown (which is the root of fear gnosis. this gnosis arises from the gfight or

s an unknown quantity, the gfight or flight h reaction occurs. this primal response is also the root of rage gnosis, as both are adrenaline-based. the best time to induce this state is alone in the dark, late at night or in the very early hours of the morning. as the psychic censor is worn down, the realm of the other creeps in and the boundaries around the world of accepted truth begins to fray. fear of what others might do to you may also cause panic, but this generally works only with strangers, and they fre unlikely to volunteer assistance. conversely, when focused on what strangers or semi-strangers might do to you in say, an initiatory situation, this technique is a good way to cause panic. however, there is a risk of trauma and severe emotional scarring, so it isn ft recommended. in

LIBER LVII

mportant. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or

the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210. t.s] on the qabalah 49 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good.74 but we have rybd, connected with rbd, adding the secret phallic power. 220. this is the number of verses of liber legis. it represents 10 22, i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men

LIBER LXVII THE SWORD OF SONG

his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought much, experienced much, yet would rather die than avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte.s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor b

vity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-roo

bound over to the wheel72 ay, and each being.we may guess now that the very crystals feel. for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man.s thought in hell itself, bereft of bliss, were less unmerciful than this! no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, or else, to meet man.s subtle foe, god.and oh! infamy of terror! be like him.like him! and for ever! at least i make not such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and

o beneath the outward faith find it a devil or a wraith, just as my mood or temper tends! and thus to-day that .christ ascends. i take the symbol, leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing. here.s the ground, pistols, and coffee.three

ke give up attemptiing br nnhilde; try a boarding-house cook, or a coster.s matilda! 75 80 85 90 95 100 105 110 the philosophical impasse. practical advice. advice to poet.s fat friend. pentecost 25 still you.re young yet, scarce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your bac

LIBER LXXVIII

crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above and below are the symbols= and i. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. 36 liber lxxviii generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of y (strength, power, health, recovery from sickness. herein rule the angels latry and hyhac. xxxv the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses

LIBER MMM

e and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dea

e sigil is charged at moments when the mind has achieved quiescence through magical trance, or when high emotionality paralyzes its normal functioning. at these times the sigil is concentrated upon, either as a mental image, or mantra, or as a drawn form. some of the times when sigils may be charged are as follows: during magical trance; at the moment of orgasm or great elation; at times of great fear, anger, or embarrassment; or at times when intense frustration or disappointment arises. alternatively, when another strong desire arises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. after holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter. a record should be kept of all work with sigils but not in such a way

teriorization. the dream is set up by strongly visualizing the desired topic in an otherwise silenced mind, immediately before sleep. for more complex experiences the method of sigils may be employed. a record of dreams is best kept separate from the magical record as it tends to become voluminous. however any significant success should be transferred into the magical diary. though one may get to fear the sight of it, a properly kept magical record is the surest guarantor of success in the work of liber mmm: it is both a work of reference with which to evaluate progress and, most significantly, a goad to further effort. 23 liber mmm 1987 peter j. carroll. reproduced without permission. to be distributed as needed. compiled by nefilim 23. thanks to: bifurc- liber null& psychonaut ?j- image

LIBER NU

n the most secret place thereof that invoketh. then let this serpent hadit burst into flame. this is the fourth practice of magick art (ccxx. i. 61. 18. then shall the aspirant come a little to lie in her bosom. this is the third indication of the nature of the result (ccxx. i. 61. 19. let the aspirant stand upon the edge of a precipice in act or in imagination. and let him imagine and suffer the fear of falling. next let him imagine with this aid that the earth is falling, and he with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling he hath ever suffered be as nothing in comparison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood t

LIBER SAMEKH

us symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear

that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then formulate in thine own mind, luminous, concentrate, the lion of the light

eming his success rather as an encouragement to more ardent aspiration than as a triumph. he should increase his efforts. let him beware of the glust of result, h of expecting too much, of losing courage if his first success is followed by a series of failures. for success makes success seem so incredible that one is apt to create an inhibition fatal to subsequent attempts. one fears to fail; the fear intrudes upon the concentration, and so fulfils its own prophecy. we know how too much pleasure in a love affair makes one afraid to disgrace oneself on the next few occasions; indeed, until familiarity has accustomed one to the idea that one fs lover has never supposed one to be more than human. confidence returns gradually. inarticulate ecstasy is replaced by a more sober enjoyment of the e

LIBER STELLAE RUBEAE

give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or man, i am in them, and pervade them

exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or man, i am in them, and pervade them. 57. follow out these my words. 58. fear nothing. fear nothing. fear nothing. svb figvra lxvi 5 59. for i am nothing, and me thou shalt fear, o my virgin, my prophet within whose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shalt be very nigh to death. 62. but i will overcome thee; the new life shall illumine thee with the light that is beyond the stars. 63. thinkest thou? i, the force

ose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shalt be very nigh to death. 62. but i will overcome thee; the new life shall illumine thee with the light that is beyond the stars. 63. thinkest thou? i, the force that have created all, am not to be despised. 64. and i will slay thee in my lust. 65. thou shalt scream with the joy and the pain and the fear and the love.so that the of a new god leaps out among the stars. 66. there shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of raptuapliber bracyt via memoria svb figvra cmxiii v a a publication in class b imprimatur: n. fra. a a 1 000. may be [00. it has not been possible to construct this book on a basis of pure scepticism. this matters less, as the practic

LIBER TRIGRAMMATON

ay it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the g

LIBER TZADDI

t giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who hav

LIBER V VEL REGULI

nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust* shame and the like. he must learn to endure them, then to become indifferent to them, then to become indifferent to them, then to analyze them until they give pleasure and instruction, and finally to appreciate them for their own sake, as aspects of truth. when this has been done, he should abandon them, if they are really harmful in relation to health and comfort. also, our s

heft is a vice involving the slave-idea that one.s neighbour is superior to oneself. it is admirable only for its power to develop certain moral and mental qualities in primitive types, to prevent the atrophy of such faculties as our own vigilance, and for the interest which it adds to the .tragedy, man. crime, folly, sickness and all such phenomena must be contemplated with complete freedom from fear, aversion, or shame. otherwise we shall fail to see accurately, and interpret intelligently; in which case we shall be unable to outwit and outfight them. anatomists and physiologists, grappling in the dark with death, have won hygiene, surgery, prophylaxis and the rest for mankind. anthropologists, archaologists, physicists and other men of science, risking thumbscrews, stake, infamy and ost

icists and other men of science, risking thumbscrews, stake, infamy and ostracism, have torn the spider-snare of superstition to shreds and broken in pieces the monstrous idol of morality, the murderous moloch which has made mankind its meat throughout history. each fragment of that coprolite it manifest as an image of some brute lust, some torpid dullness, some ignorant instinct, or some furtive fear shapen in his own savage mind. man is indeed not wholly freed, even now. he is still the ritual of the mark of the beast 15 trampled under the hoofs of the stampeding mules that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterile ghosts that he called gods. their mystery cows men still; they fear, they flinch, they dare not face the phantoms. still, too

of her sons impatient of naaman.s prudence. the privy council of the kingdom of mansoul sits in permanent secret session; it dares not declare what must follow its deed in shattering the monarch morality into scraps of crumbling conglomerate of climatic, tribal, and person prejudices, corrupted yet more by the action of crafty ambition, insane impulse, ignorant arrogance, superstitious hysteria, fear fashioning falsehoods on the stone that it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in

LIBER XCV THE WAKE WORLD

this is only the servants. hall, nearly everybody stays there all their lives. and i said .kiss me. so he said .every step you take is only possible when you say that. we came into a dreadful dark passage again, so narrow and low, that is was like a dirty old tunnel, and yet so vast and wide that everything in the whole world was contained in it. we saw all the strange dreams and awful shapes of fear, and really i don.t know how we ever got through, except that the prince called for some splendid strong creatures to guard us. there was an eagle that flew, and beat his wings, and tore and bit at everything that came near; and there was a lion that roared terribly, and his breath was a flame, and burnt up the things, so that there was a great cloud; and rain fell gently and purely, so that

LIBER XLI THIEN TAO

it, but only in the same degree as i hate what is commonly known as vice. gso it must be acknowledgged that one who is but slightly unbalanced needs a milder correction than whoso is obsessed by prejudice. there are men who make a fetish of cleanliness; they shall work in a fitter fs shop, and learn that dirt is the mark of honourable toil. there are those whose lives are rendered wretched by the fear of infection; they see bacteria of the deadliest sort in all things but the actual solutions of carbolic acid and mercuric chloride with which they hysterically combat their invisible foemen; such would i send to live in the bazaar at delhi, where they shall haply learn that dirt makes little difference after all. gthere are slow men who need a few months f experience of the hustle of the sto

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

e prologue to snorri fs edda, he established other asir in their dwelling places. chapters 6 and 7 focus on odin fs characteristics and comprise a significant description of him. to his friends he appeared fair of countenance, but to his enemies fierce and grim. he spoke only in verse, and poetry arose from him and his chieftains. in battle he could make his enemies blind or deaf or overcome with fear, but his warriors could go berserk. he was a shape-changer, his body lying apparently inert while he was off and about in some animal form. here i see the key to this ghistorical h odin of snorri, for this is a classic description of a shamanic trance and journey. if snorri fs historical odin was a shaman from tyrkland, he was just a charismatic version of the sami shamans who are described i

ssues surrounding bergelmir and his lu.r remains that of anne holtsmark, gdet norrone ord lu.r, h maal og minne, 1946: 49.65. berserks furious warriors, in mythology associated with odin. the passage in question is chapter 6 of snorri fs ynglinga saga, which also provides a description of berserksgangr, ggoing berserk. h after stating that odin could make his enemies blind, deaf, or overcome with fear in battle, their weapons useless, snorri added, gbut his men went without armor and were crazed as dogs or wolves, bit their shields, were strong as bears or bulls. they killed men, but neither fire nor iron affected them. that is called going berserk. h other than this passage, berserks seem to have belonged more to the world of men than of gods, which agrees with the project of euhemerism s

r, and thor kills them all. snorri makes of hymir a less-imposing figure. he hosts thor when the latter appears in the form of a young man, but he clearly has doubts about the lad fs abilities. thor is able to dispel these doubts, and when the two go fishing it is thor who pushes the envelope. they venture into uncharted waters, and when thor hooks the midgard serpent, the giant.apparently out of fear, not any solidarity with his jotun kin.cuts the line, so that the serpent probably survived the encounter, according to snorri. hymir apparently does not, as thor smacks him overboard. according to hymiskvida, hymir is the father of ty lr, one of the asir, and this makes hymir unique (loki has a giant father, farbauti, but loki is only deities, themes, and concepts 189 numbered among the asir

with his hammer (stanza 36. they are further delayed because one of thor fs goats is lame, which loki caused (stanza 37. the giants were paid with blows (stanza 38, and thor got the kettle for brewing beer (stanza 39. in gylfaginning snorri relates the story of the fishing expedition, and although hymiskvida must have been his principal source, there is a huge difference: snorri says that in his fear the giant cut the line, allowing the serpent to sink into the water and making it unclear whether the hammer thrown after it struck the target with any effect. the poem, on the other hand, seems to suggest that thor killed the serpent or at least dealt it a mighty blow. preben meulengracht sorensen has explained the differences between the versions as involving not only a time difference but

reading the passage to see what sense you make of it if hati too takes the sun) i have also rendered the animate pronoun gshe h and gher, h even though snorri fs use of the definite article at the beginning of the passage may suggest that he has dropped the personification or is speaking of the sun the gods created; i used the animate pronoun because i have trouble imagining a spark experiencing fear. snorri is following grimnismal, stanza 39 here, but that passage is silent on whether hati will attack either heavenly body. snorri ends the catalog of the asynjur that comes later in gylfaginning with a note to the effect that sol and bil, gwhose natures were explained above, h are numbered among them. the sun was of course a focus of older nature mythological and solar mythological interpr

LOGOMACHY OF ZOS

ive life. all artistic creation is subjective truth in that it relates to lesser known experiences. insincerity is an easy form of escape. one function of art is to make something more like or unlike itself than it appears. of beauty there is no finality; it confirms our inner sense of perfection which changes less than we do. over-modesty permits the unworthy to seek our company. vicious circle: fear as the offspring of fearing to face things. our near relatives are the greatest insurance against belief in ourselves. when art is wanting the beast is superior. the one constancy in life is change, yet the becoming or going is seldom pleasant. birth and death begin, like everything else, before the event. god is often a generalization of our ignorance and unfulfilment, as "god knows" and "in

fuller self. until i am god in myself, i am nothing to god. we are much worse in prospect than in retrospect. passion is purchased by passion. those of small desires will only bleed you and make you as necessitous as themselves. when we exploit the extent of solitude we find it more crowded than a great company and the abode of our own realities. there is no retirement from solitude, and, when we fear it, conscience is actively malignant. only dominant desire shall compel us to do what we want to do successfully. nature is an integrating principle, never compelling uniformity. i do know, not only that i know but also what little i know of my own omniscience. i dreamed the psychic world was a concurrent inverse devolution; man, failing as human, reincarnates as a caricature of the beast. th

s 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 problem, and to explore our ultimate participations now embedded deeply in layer upon layer of extraneousness: nothing is beyond recall. inevitably, life and death nourish each other. a constant renovation. so why should we fear our again becoming the worth we did strive after? words and their meanings cannot change much; their sounds are constant of a hidden content not related to our meanings. the spurious, embellished by cheap finery is the furniture of the pedant mind and, i..1..1. 6 h w@ 6 h\d"4 .5n..1. 5. p..1 master. you would save yourselves? my advice is. keep away from each other, and so keep away from your

as we are until we extend to other needs. the mind drinks a plethora of impressions, of vaguenesses, of things held in awe. the incompatibilities, when forgotten and buried, shall re-awaken as a great race to reach unity in new-rhythmed patterns which later develop into a cultivated process. instead of controlling us our inhibitions are often self-destructive. they negate the creative act through fear to perform. talk your psycho-physical troubles out into the open but do nothing to remove their cause. that would be too easy and might indict civilization. there is no escape by escapism. a labour of forging more chains to prevent suicide. if i cannot believe in the eternity of ego, whatever its fluctuations, in what shall i believe? there is no whole without our particular parts and our eff

y is the stuttering puppet of the mind, beginning as automatic and becoming autonomous. a transference. the puppet becomes the showman. there is a tendency towards theosophic paranoia and mental diarrhea such as "there is no law beyond. do what thou wilt. this backward conceit serves as the highest abstract of the occult equaled only by the bawdy, meaningless scribble of youth and evinces a great fear of responsibility. our own laws are arbitrary and may be broken but we do not escape the consequences of their violation. none is beyond good and evil, time or dimension, with their laws and limits. not one word, not one gesture, not one graph proves otherwise. all our integrations stem from our intro-extrovertive ability; a mental breathing. give, take and remake. hopes and fears form the ar

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

tionally left blank preface america is becoming more and more isolated fromthe rest of the world. this statement is true enough politically and ideologically, with the faulty intelligence used to justify the 2003 war in iraq, now known worldwide, and the increased influence of religious thinking in the conduct of government affairs, starting at the presidential level with george w. bush. there is fear that our nation s separation of church and state is now threatened, considering further that some politicians are using an anti-evolutionary, creationist stance to sway their constituencies. but for a scientist, it is not just politics that is of the essence. for a person practicing and teaching science, there is now serious concern that the traditional division between science and religion i

using the same examples. also, harun yahya vilifies darwinism, making it responsible for, among others, terrorism and fascism. of course, american creationists usually do no go that far, although some u.s. evangelical leaders have blamed the 9/11 attacks on our materialistic society, no doubt further vitiated by darwinian ideology. harun yahya promulgates that schoolchildren be instilled with the fear of god, a fear supposedly diminished by pernicious and godless darwinism. judaism judaism is the oldest monotheistic religion still in existence today. like islam, but unlike christianity, it rejects any pictorial representation of god. but unlike both christianity and islam, judaism does not affirm that satan is the inventor of evil. jews and christians alike recognize the old testament, in

MAGIC AND SPELLS

ane rallathil, sheela peryroyl, shiallia, silvanus, solonor thelandira, thard harr, ubtao. portal domain' deities: eilistraee, shaundakul. granted power: you can detect an active or inactive portal as if it were a normal secret door (dc 20. portal domain spells 6 banishment 7 etherealness 8 maze metal domain orc domain spells deities: dumathoin, flandal steelskin, gond, grumbar, laduguer. 1 cause fear 6- eyebite granted power: free martial or exotic weapon proficiency and 2 produce flame 7 blasphemy weapon focus with your choice of hammer. 3 prayer 8 cloak of chaos metal domain spells 4 divine power 9 power word, kill s prying eyes nobility domain spells 4 dimension door 9 gate 1 divine favor 6 geas/quest 5 teleport 2 enthrall 7 repulsion 3 magic vestment 8 demand protection' domain' 4 dis

ine, gwaeron windstrom, hoar, istishia, kelemvor, lliira, marthammor duin, mielikki, oghma, sehanine moonbow, sel ne, sharess, shaundakul, tymora, vhaeraun, waukeen. deities: abbathor, akadi, baravar cloakshadow, beshaba, brandobaris, cyric. erevan ilesere, gargauth, garl glittergold, lolth, mask, oghma, sharess, shargaas, vergadain, vhaeraun. spell you cast. 1 command 2 enthrall 3 discern lies 4 fear 5 greater command trickery domain tyranny domain deities: bane, tiamat. granted power: add +2 to the saving throw dc of any compulsion tyranny domain spells 6 geas/quest 7 bigby's grasping hand 8 mass charm 9 dominate monster undeath domain deities: kiaransalee, velsharoon. granted power: free extra turning feat. war domain' deities: anhur, arvoreen, clangeddin, corellon larethian, deep duerr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of sleep there hides his heavy head and empty dreams on ev'ry leaf are spread. of various forms, unnumber'd specters more; centaurs, and double shapes, besiege the door: before the passage horrid hydra stands, and briareus with all his hundred hands: gorgons, geryon with his triple frame; and vain chim ra vomits empty flame. the chief unsheath'd his shining steel, prepar'd, tho seiz'd with sudden fear, to force the guard. off'ring his brandish'd weapon at their face, had not the sibyl stop'd his eager pace, and told him what those empty phantoms were; forms without bodies, and impassive air" p. 17 even though neo-platonism was to intervene and many centuries pass before this emphasis took definite form. although ammonius saccus was long believed to be the founder of neo-platonism, the scho

pagan philosophy, issued his memorable edict de idolo serapidis diruendo. when the christian soldiers, in obedience to this order, entered the serapeum at alexandria to destroy the image of serapis which had stood there for centuries, so great was their veneration for the god that they dared not touch the image lest the ground should open at their feet and engulf them. at length, overcoming their fear, they demolished the statue, sacked the building, and finally as a fitting climax to their offense burned the magnificent library which was housed within the lofty apartments of the serapeum. several writers have recorded the remarkable fact that christian symbols were found in the ruined foundations of this pagan temple. socrates, a church historian of the fifth century, declared that after

eeking to seduce her, died from the venom of a poisonous serpent which stung her in the heel. orpheus, penetrating to the very heart of the underworld, so charmed pluto and persephone with the beauty of his music that they agreed to permit eurydice to return to life if orpheus could lead her back to the sphere of the living without once looking round to see if she were following. so great was his fear, however, that she would stray from him that he turned his head, and eurydice with a heartbroken cry was swept back into the land of death. orpheus wandered the earth for a while disconsolate, and there 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

yst res, served as the entrance to the sacred subterranean chambers in which the trials of the initiate were undergone. this entrance, obstructed in our day by sands and rubbish, may still be traced between the forelegs of the crouched colossus. it was formerly closed by a bronze gate whose secret spring could be operated only by the magi. it was guarded by public respect: and a sort of religious fear maintained its inviolability better than armed protection would have done. in the belly of the sphinx were cut out galleries leading to the subterranean part of the great pyramid. these galleries were so artfully crisscrossed along their course to the pyramid that in setting forth into the passage without a guide through this network, one ceaselessly and inevitably returned to the starting po

nd all englishmen widow's sons. to the mystic christian mason, chiram. represents the christ who in three days (degrees) raised the temple of his body from its earthly sepulcher. his three murderers were c sar's agent (the state, the sanhedrin (the church, and the incited populace (the mob. thus considered, chiram becomes the higher nature of man and the murderers are ignorance, superstition, and fear. the indwelling christ can give expression to himself in this world only through man's thoughts, feelings, and actions. right thinking, right feeling, and right action--these are three gates through which the christ power passes into the material world, there to labor in the erection of the temple of universal brotherhood. ignorance, superstition, and fear are three ruffians through whose age

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

so like the romans before me i took cognizance of the portents and have adopted laran as my personal lar and pay appropriate reverences not only to my own ancestors, but also to those of my benefactor the bronze s former owner, on his behalf. copyright rw parkinson september 2004 my traditional craft tools. branwen my pet carrion crow what follows below is un-edited material from other sources i fear it does not paint my mother s family in a very favourable light, but they were violent times. hall. english and scottish. at one time the most powerful in redesdale they were hated and feared on both sides. in 1598 in an incident the scottish halls and the rutherfords were allegedly singled out by english officers as two surnames to whom no quarter should be given. the hall's were one of the

MASTERING WITCHCRAFT

s passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is up to you. should you decide the former, then read no further. the aim of this book is solely to teach you the first steps to becoming a witch or warlock. but remember, the choice was yours. we take no responsibility for the results you may achieve, good or bad. witchcraft is witchcraft. the seeds of su

ou. hear the whine and crackle of the searing flashes as they accomplish the work of liberation, and consciously try to feel the burden of all your inherited guilts, all those awful shalt's and shalt not's, all that vast edifice of twaddle and claptrap, sliding easefully from your back. when all is over, blow out the candle, uttering the witch words "so mote it be" should you feel any frissons of fear creeping up your spine during the performance of what may appear to you palpable blasphemy, it is all to the good. this is a process of purgation and catharsis and often carries with it a certain echo of childhood fears. don't worry, though; any cold shivers only herald the fact that your deep mind is sitting up and taking notice. it is through your deep mind that you will develop your powers

is the witch gesture signifying the skull and crossbones symbol and repeat the words of the charge inwardly as you do so "allay fortission, fortissio, allynsen roa" at this point close your eyes and again remain silent for a few minutes. then, still with your eyes shut, greet the spirit quietly as though he were present before you. here you may experience that most unpleasant crawling sensation, fear, but you must avoid panicking at all costs, keeping in mind that your questioning is legitimate and just. in fact, it is with this point of the ritual in mind that the whole issue of justification of the operation before the outset is concerned. you must be certain within your own mind that the operation is being conducted for legitimate purposes, all else having failed, in order to face this

t avoid panicking at all costs, keeping in mind that your questioning is legitimate and just. in fact, it is with this point of the ritual in mind that the whole issue of justification of the operation before the outset is concerned. you must be certain within your own mind that the operation is being conducted for legitimate purposes, all else having failed, in order to face this final moment of fear with equanimity. now, summoning all your courage, pronounce the deceased person's full names clearly and loudly three times, slowly extending your arms on either side of you in the form of a cross, and opening your eyes. if the operation has been successful, you will gradually perceive a dim form in the triangle before you, seemingly composed of the substance of incense smoke, sometimes illum

the aura. exactly what the nature of this energy is and where it comes from we don't know; the prevalent theory among witches is that it is produced via the nervous system. it is known variously by the names od, odyle, magnetism, telergy, or simply witch power. red-haired people are said to possess this energy in free-floating form available for projection more than any others, hence the awe and fear that the red-headed witch has been held in from the time of ancient egypt down to the present day. set, the sorcerous brother of osiris, was reputed to have had red hair; back in the old country in the eleventh century william rufus (son of william the conqueror) was publicly much feared on account of his connections with witchcraft, red hair, and the evil eye! today the red-headed witch has

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ws in that city; who, from the latin, translated it into the vulgar tongue, in the same terms which here follow, without having either changed or augmented the original translation from the hebrew. the key of solomon page 12 chapter i concerning the divine love which precedes the acquisition of this knowledge solomon, the son of david, king of israel, hath said that the beginning of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without

them before tracing the circle. the which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the second book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. also, the disciple who is placed towards the east should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art, and he should keep his hand resting upon the hilt thereof, and he should on

t and knowest well that we perform not this work to tempt thy strength and thy power as if in doubt thereof, hut rather that we may know and understand the truth of all hidden things. i beseech thee to have the kindness to be favorable unto us; by thy splendour, thy magnificence, and thy holiness, and by thy holy, terrible, and ineffable name iah, at which the whole world doth tremble, and by the fear with which all creatures obey thee. grant, o lord, that we may become responsive unto thy grace, so that through it we may have a full confidence in and knowledge of thee, and that the spirits may discover themselves here in our presence, and that those which are gentle and peaceable may come unto us, so that they may be obedient unto thy commands, through thee, o most holy adonai, whose king

book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets. the which being said and done, thou shalt see them draw near and approach from all parts. but if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffumigations and censings being performed anew, and (

master, turning towards each quarter of the earth, and raising his eyes to heaven, shall say: o lord, be thou unto me a strong tower of refuge, from the sight and assaults of the evil spirits. after which let him turn again towards the four quarters of the earth, and towards each let him utter the following words: behold the symbols and names of the creator, which give unto ye forever terror and fear. obey then, by the virtue of these holy names, and by these mysteries of mysteries. after this he shall see the spirits come from every side. but in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chain

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

nness and strength of fire; and when they are invoked or summoned, they come always with great noise, and with the terrible nature of fire. when the spirits which are created of water are invoked, they come with great rains, thunder, hail, lightning, thunder-bolts, and the like. when the spirits which are created of clouds are invoked, they come with great deformity, in a horrible form, to strike fear into the invocator, and with an exceeding great noise. others which are formed from wind appear like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a fair and agreeable form; moreover, whensoever thou shalt call the spirits created from air, they will come with a kind of gentle breeze. when the spirits which a

every time that it shall please him; and he shall perform his operation happily, and shall attain his end. but for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform. these companions or dis

graved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names agla, on, as shown in figure 61. afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth. but as for the knife with the black hilt (see figure 62) for making the circle, wherewith to strike terror and fear into the spirits, it should be made in the same manner, except that it should be done in the day and hour of saturn, and dipped in the blood of a black cat and in the juice of hemlock, the characters and names shown in figure 62 being written thereon, from the point towards the hilt. which being completed, thou shalt wrap it in a black silk cloth. figure 61. figure 62. book two page 99 the sc

h; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted charcoal and sweet odours. these things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the censers in his hand and kindle it, and then place it in the part pr

increase, of the weight of half a pound each, and on them thou shalt engrave these characters with the dagger, or the burin of art. after this thou shalt repeat over the candles, psalms cli; ciii; cvii, and shalt say: o lord god, who governest all things by thine almighty power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto thee; grant unto me to fear, adore, love, praise and give thanks unto thee with true and sincere faith and perfect charity. grant, o lord, before i die, and descend into the realms beneath, and before the fiery flame shall devour me, that thy grace may not leave me, o lord of my soul. amen. after this thou shalt add: i exorcise thee. o creature of wax, by him who alone hath created all things by his word, and by the vir

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fear, what can man do unto me" figure 51. the third pentacle of the moon. this being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50

l sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and dal against all phantoms of the night, and to summon the souls of the departed from hades. editor s note. the divine names ihvh and elohim, a mystical character

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: this is the lord of the gods: this is the lord of the universe: this is he whom the winds fear. this is he, who having made voice by his commandment, is lord of all things; king, ruler and helper. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! i am he! the truth! i am he! who hate t

al states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result. i have all the health, and treasure, and logic, i need; i have no time to waste. there is a lion in the way. for me these practices are useless; but for the benefit of others less fortunate i give them to the world, together with this explanation of, and apology for, them. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their v

ind entertainment, showing unto him the pentacle that is at the bottom of your vesture covered with a linen cloth, saying: the address unto the spirit upon his coming. behold thy confusion if thou refusest to be obedient! behold the pentacle of solomon which i have brought here before thy presence! behold the person of the exorcist in the midst of the exorcism; him who is armed by god and without fear; him who potently invocateth thee and calleth thee forth unto appearance; even him, thy master, who is called octinimos. wherefore make rational answer unto my demands, and prepare to be obedient unto thy master in the name of the lord: 34 in some codices this is called "the curse" only; but in one or two the spirits' chain is called the lesser curse, and this the greater curse. bathal or vat

MEANING OF MASONRY

ed in the third degree is that he has symbolically passed through a great and striking change: a rebirth, or regeneration of his whole nature. he has been" sown a corruptible body; and in virtue of the self-discipline and self development he has undergone, there has been raised in him" an incorruptible body" and death has been swallowed up in the victory he has attained o ver himself. i sometimes fear that the too conspicuous display of the emblems and trappings of mortality in our lodges is apt to create the false impression that the death to which the third degree alludes is the mere physical change that awaits all men. but a far deeper meaning is intended. the mason who knows his science knows that the death of the body is only a natural transition of which he need have no dread whateve

ade me lie down (in self-discipline and humiliation) in" green pastures" of meditation and mental sustenance. it has led me beside" still waters" of contemplation (as distinct from the" rough sea of passion" of my natural self. it is restoring my soul (reintegrating it out of chaos and disorder. even when i come to pass through the valley of deadly gloom (my own interior veils of darkness) i will fear no evil; for it is with me (as a guiding star; its directions and disciplines will safeguard me. it provides me with the means of overcoming my inner enemies and weaknesses; it anoints my intelligence with the oil of wisdom; the cup of my mind brims over with new light and consciousness. the divine love and truth, which i shall find face to face at my centre, will be a conscious presence to m

MICHAEL FORD BOOK OF CAIN

ublishing this inspired text was created under meditative and inspired circumstances by its author, michael w. ford. the text is not in any way meant to lay claim to special communications or any other contacts but rather a focused ritual grimoire. the work is dedicated to the wanderer, cain who has passed from desert to forest to desert again. cain may be sought in the places where men and women fear to walk, those ghost roads which prove dangerous to those unwilling to face their own darkest aspects of self. this book is a working for myself, as a student of the luciferian path, and as i wrote it, studied it and then prepared this text i have further come into being. i hope those who read this work understand that it is a ritual in progress, that each sentence fans the flames of the drag

MICHAEL FORD WITCHMOON

g their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemn

devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended, from the beginning to present balance and insight into a dangerous psychic path. that of the shadow sorcerer is not that of mental weakness; however it often tests the mind on ever possible level. questions, answers, fears and pain await those who explore. fear not however, without the trials of life there is no true knowledge or experience. it is through consciously and willfully exploring areas of ourselves- analyze and become stronger because of it. devoid of this, there would be no great pleasure of life, no reward for hard work and no point of building the greatest strength of all- that of the mind! presented in this grimoire is a formula of ma

moved into an abandoned home located right next to a very old graveyard. the young woman, who lived there with her brothers, retired to bed one evening. she glanced out of her window to notice two red eyes gleaming in the darkness, moving around gravestones and through the yard. she then lost sight of it and in puzzlement went to sleep. she awoke some time later to a scratching at the window, in fear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber. she fell under its spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of

ear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber. she fell under its spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of fear and even lust. 12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out

gram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s and galaxies, but they rarely interfere withthe evolution of the species that they find there. this edict the nephilim disregarded.and they knew that there would be a penalty for their heinous actions. in the book ofenoch, we read of the nephilim leader (called samjaza, anzal, belial, enlil, etc.)speaking of the deed to his 200 brethren: and then samjaza, who was their leader, said unto them: i fear ye will not indeed agree to dothis deed and i alone shall have to pay the penalty of a great sin.old world disorder16atlantis, alien visitation, and genetic manipulation individuals were selected from various tribes and lured to atlantis, perhaps under thepretext of being chosen and specially favored. as part of other nefarious stratagems,we find that large sections of certain tribes were lur

sk are such habits intrinsic to earth humans? are they productive? would theynot be more commensurate with the agenda of those bent on weakening the populations ofthe earth, on embroiling them in futile and destructive wars, on arousing aggressiveinstincts, which cause so much systemic and social despair? from their presence, came the reality of ritual murder and human sacrifice to furtherinstill fear and provide sustenance to the gods of the underworld (sic, night sky).this accounts partly for why once great and benign civilizations, peaceful and respect-ful of nature, suddenly descend into debauchery and civil strife.in the legends of the tahoe (california) indians, for instance, we read of the strife: there was a time when their tribe possessed the whole earth and were strong and numero

d finally ended in the great catastrophe which destroyed him andmost of his nation. in spell 316 of the egyptian coffin texts, we find the following passages, referring topowerful destructive weaponry: so the gods were brought together, re addressed nun: behold, mankind who came from myeye, have been scheming against me nun replied: o re, if your eye was turned against thosehow greatly would they fear you? hathor said: i have prevailed over mankind and it is pleasant to my heart then re said: now that i am in control of them, do not reduce them any more. behold it, the(eye) will be stronger than all the gods. it has mastered those who dwellest at the ends of theearth, it is sovereign over every god. they will fall howling on their faces, all mankind willcringe beneath you and your might, t

more considerable extent by the effects of what geologists term the drift age.it was no mere ice drift. it was sudden and terribly swift and violent. it took several hundred years for any sense of normalcy to return. these events are stilletched in the human race memory, in our very dna. mans various nightmare fearsand daytime phobias arise from such physiological experiences in the ancient past.fear of thunder and lightning, of the dark, of water, of caves and enclosures, of loneli-ness, or spiders, insects, and other creatures, fear of the ocean, of silence, of strangepeoples, and so on, come from this. the myriad omens and superstitions, found inevery clime have their roots in these collective experiences. julian jaymes, author of the origin of consciousness and the breakdown of the bi

d of david, and immaculate (as in the immaculateconception) this latter term connotes progeny who were created genetically, ratherthan sexually. properly, it was to designate that they were special children, the off-spring of the gods. eventually, the sons of the serpents interacted with humanwomen in the normal sexual manner. the progeny of these conceptions were alwaysregarded with awe and even fear. for instance, in the book of enoch, we read of thebirth of lamechs strange son: i have begotten a strange son. he is not like an ordinary human being, but looks like thechildren of the angels of heaven to me. his form is different and he is not like usit does notseem to me that he is of me but of the angelsbehold, i thought then within my heart that conception was due to the watchers and the

MICHAEL W FORD THE VAMPIRE GATE

existence. the old romanian varcolaci is the astral body of an individual who desires the power of night, the lust for the moon which is the accumulation of dreams and memories. attractive spirit- usually a out of body experience vampyre who either feels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- fear inspiring vampyre, those who unconsciously project or are seeking energy without thought for shapeshifting. demonic form-appearing in atavistic forms, this vampyre is hungering for life energy and generally appears in astral conclaves or witches sabbat s. when practicing the astral ritual of the vampyre, you must lock in to the astral body of the one you seek. reach in, visualize this before

MICHAEL WYNN THE SOUL TRAVELERS

amongst dreamers because they feel as though they re acting out a role in someone else s movie. lucid dreaming is the opposite of this. in a lucid dream, the dreamer is aware of the fact that they re dreaming; instantly, the sleeper is transformed into a god and can resist the efforts of these outside entities. once the dreamer becomes aware, these entities are easily routed and can even come to fear the dreamer. these spirits may attempt to terminate the dream prematurely so that the dreamer does not acquire complete awareness. the dream world, or astral plane, is said to respect the rules of space and time to a degree. this is evident by the fact that some dreams seem to last 30 minutes, while in reality the sleeper was in a dreaming cycle for 5 minutes. distances between 2 points are a

and replenishes the body, but in truth the process of creation and depletion is happening at all times. the first indication that someone s life-force was fed upon by a spirit is getting plenty of sleep, and still waking up feeling depleted and tired. caffeine is the usual remedy for this. the rate of expenditure of life-force increases during times of high emotional states. feelings like worry, fear, depression, anger, and lust all help to spill the cup of life; at these times, the human being radiates (wastes) life-force more intensely. fresh fruits and vegetables are considered to have higher concentrations of this life-force as opposed to meats and processed foods. life-force, the energy of the spirit, manifests itself from the astral world through specific points on the body often ca

f them are widely accepted and considered major chakras. the major chakra points form a linear, vertical path from the soles of the feet, up the spine to a region just above the head. these chakra points are essentially junctions between someone s material and etheric body; life-force from that etheric body pours in to replenish the material body. at night, the vampiric spirits induce feelings of fear and lust in dreams and feed from the extra life-force created. it s also worth noting that activities such as: nervous twitches, chewing gum, excessive talking, and pretty much any unnecessary activity further spills the cup of life. the beings in the astral cannot partake in the material world without plugging into someone. i can t believe it s not fiction: dream realm inception (2010--micha

e associated with the presence of a spirit. the individual may feel a tingling at the back of their neck, their fingertips, and toes. it may also include the sensation of spider-webs being laid across the skin, or cold breezes gracing the flesh. those in the presence of the spirit may have the general feeling of not being alone, or being watched; perhaps sensing an upsurge of emotions like joy or fear. many ghost hunters claim that spirits (perhaps more likely elementals) produce a slight magnetic field when they re present, and produce fluctuations in magnetic fields as they pass. it is also often reported that they can use microphones to produce noise they otherwise would be unable to indulge the ears of those present with. if our eyes were sensitive to the spirit world, we would see orb

o mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are adverse to humans, and are either in the qliphoth, or roaming the earth feeding life-force and causing strife and illness among mankind. they are also highly impulsive and violent, reveling in only base emotions like lust, fear, and anger. they, like many spirits, possess the minds of human beings so that they may derive pleasure from our world. evidence of their presence is intense feelings of fear and perhaps disgusting odors. demons are exclusively vampiric in nature, and feed from the lifeforce of humans, and it is our lifeforce that gives the demon substance and energy. these spirits can become powerful if allo

MOODY RAYMOND A LIFE AFTER LIFE

evere burns and fall injuries says, i stayed in shock for about a week, and during that time all of a sudden i just escaped into this dark void. it seemed that i stayed there for a long time just floating and tumbling through space. i was so taken up with this void that i just didn't think of anything else. before the time of his experience, which took place when he was a child, one man had had a fear of the dark. yet, when his heart stopped beating from internal injuries incurred in a bicycle accident, i had the feeling that i was moving through a deep, very dark valley. the darkness was so deep and impenetrable that i could see absolutely nothing but this was the most wonderful, worry free experience you can imagine. in another case, a woman had had peritonitis, and relates, my doctor ha

me die more easily. the things around me in the hospital began to get further and further away. as they receded, i entered head first into a narrow and very, very dark passageway. i seemed to just fit inside of it. i began to slide down, down, down. one woman, who was near death following a traffic accident, drew a parallel from a television show. there was a feeling of utter peace and quiet, no fear at all, and i found myself in a tunnel-a tunnel of concentric circles. shortly after that, i saw a t.v. program called the time tunnel, where people go back in time through this spiraling tunnel. well, that's the closest thing to it that i can think of. a man who came very near death drew a somewhat different parallel, one from his religious background. he says, suddenly, i was in a very dark

ey were very afraid, almost panicky. some, however, report more positive reaction: o their plight, as in this account: i became very seriously ill, and the doctor put me in the hospital. this one morning a solid gray mist gathered around me, and i left my body. i had a floating sensation as i felt myself get out of my body, and- i looked back and could see myself on the bed below and there was no fear. it was quiet -very peaceful and serene i was not in the least bit upset or frightened. was just a tranquil feeling, and it was some thing which i didn't dread. i felt that maybe i was dying, and i felt that if i did not get back to my body, i would be dead, gone. just as strikingly variable are the attitudes which different persons take to the bodies which they have left behind. it is common

dread. i felt that maybe i was dying, and i felt that if i did not get back to my body, i would be dead, gone. just as strikingly variable are the attitudes which different persons take to the bodies which they have left behind. it is common for a person to port feelings of concern for his body. one young woman, who was a nursing student at the time of her experience, expresses an understandable fear. this is sort of funny, i know, but in nursing school they had tried to drill it into us that we ought to donate our bodies to science. well, all through this, as i watched them trying to start my breathing again, i kept thinking "i don't want them to use that body as a cadaver" i have heard two other persons express exactly this same concern when they found themselves out of their bodies. in

esence of two other spiritual beings there, and that they identified themselves as her "spiritual helpers" in two very similar cases, persons told me of hearing a voice which told them that they were not dead yet, but that they must go back. as one of them tells it, i heard a voice, not a man's voice, but like a hearing beyond the physical senses, telling me what i had to do-go back-and i felt no fear of getting back into my physical body. finally, the spiritual beings may take a somewhat more amorphous form. while i was dead, in this void, i talked to people-and yet, i really couldn't say that i talked to any bodily people. yet, i had the feeling that there were people around me, and i could feel their presence, and could feel them moving, though i could never see anyone. every now and th

MORALS AND DOGMA

thy wife and thy children! thou shalt love thy country, and obey its laws! vi [symbol: full moon: thy friend shall be to thee a second self! misfortune shall not estrange thee from him! thou shalt do for his memory whatever thou wouldst do for him, if he were living! vii [symbol: earth: thou shalt avoid and flee from insincere friendships! thou shalt in everything refrain from excess. thou shalt fear to be the cause of a stain on thy memory! viii [symbol: full moon: thou shalt allow no passions to become thy master! thou shalt make the passions of others profitable lessons to thyself! thou shalt be indulgent to error! ix [symbol: earth: thou shalt hear much: thou shalt speak little: thou shalt act well! thou shalt forget injuries! thou shalt render good for evil! thou shalt not misuse eit

me upon it, if it did not exert itself, and, if need be, sacrifice its children in the cause of humanity, as abraham was ready to offer up isaac on the altar of sacrifice. it will not forget that noble allegory of curtius leaping, all in armor, into the great yawning gulf that opened to swallow rome. it will try. it shall not be _its_ fault if the day _never_ comes when man will no longer have to fear a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilization depending on a marriage-royal, or a birth in the hereditary tyrannies; a partition of the peoples by a congress, a dismemberment by the downfall of a dynasty, a combat of two religions, meeting head to head, like two goats of darkness on the bridge of the infinite: when they will n

an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilization depending on a marriage-royal, or a birth in the hereditary tyrannies; a partition of the peoples by a congress, a dismemberment by the downfall of a dynasty, a combat of two religions, meeting head to head, like two goats of darkness on the bridge of the infinite: when they will no longer have to fear famine, spoliation, prostitution from distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and with wisdom and justice on either hand, will re

and clearly from the level or the waving land as from the elevation of a lone peak, towering above the plain; for each looks through his own mist. abject dependence on constituents, also, is too common. it is as miserable a thing as abject dependence on a minister or the favorite of a tyrant. it is rare to find a man who can speak out the simple truth that is in him, honestly and frankly, without fear, favor, or affection, either to emperor or people. moreover, in assemblies of men, faith in each other is almost always wanting, unless a terrible pressure of calamity or danger from without produces cohesion. hence the constructive power of such assemblies is generally deficient. the chief triumphs of modern days, in europe, have been in pulling down and obliterating; not in building up. but

all_ their lives. but dynasties speedily decay and run out. at last they dwindle down into imbecility; and the dull or flippant members of congresses are at least the intellectual peers of the vast majority of kings. the great man, the julius caesar, the charlemagne, cromwell, napoleon, reigns of right. he is the wisest and the strongest. the incapables and imbeciles succeed and are usurpers; and fear makes them cruel. after julius came caracalla and galba; after charlemagne, the lunatic charles the sixth. so the saracenic dynasty dwindled out; the capets, the stuarts, the bourbons; the last of these producing bomba, the ape of domitian* man is by nature cruel, like the tigers. the barbarian, and the tool of the tyrant, and the civilized fanatic, enjoy the sufferings of others, as the chil

MOTTA MARCELO THE COMMENTARIES OF AL

such terms as "inferior" or "superior" have little or no meaning above the abyss. the utterance of helena blavatsky, for instance, although she was master of the temple, cannot be put in class a, because it was printed by theosophists, who cannot be trusted to reproduce straight that which may offend their prejudices. the utterance of dionysus is hopelessly mingled with the ravings, the cries of fear, the sectarian condemnations of unbalanced mystics or all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew, paul, peter, etc. the utterance of mohammed can never be had in its purity because, as any scholar knows, he wrote nothing. what we have was written by his followers, purporting to have been dictated by him. the same is true of gautama and

ols" a 'black brother' you are enticed or ordered or coerced to pactuate. there is no union involved, no spiritual experience. the pact functions only on the emotional and intellectual levels, and you give without receiving, since the 'black brother' is, deep down, afraid of you. he or she will cheat you, and play with you, and brag to you about it and yet, all the time, you will sense his or her fear. with a god, fear is all on your side. with a 'black brother; the fear is mutual and usually his or hers is much bigger than yours, since he or she knows much better than you do what it is that he or she fears. therefore, it is written "all fools despise" a true god needs no adoration, and will not be affected by your scorn. a 'black brother' will shrivel without one, and foam when faced with

rations are possible, at least at present, only 'under laboratory conditions. but to make love under a starry sky on a grassy lawn in a public park is not only possible but, at least in this writer's experience, delicious. to watch others 'doing it of course, is not as much fun, but it can be enormously instructive if the others have better technique than you do. if you can swallow your pride and fear and watch attentively, you may become a finer man or woman-by it. there is, of course, a technical sense in this verse, which varies according to the grade of the reader. for instance, the numeration of 'love' is 111, which is aleph, the fool, and which is also a number of binah, since its sum is 3. and 'fill' is 76, which sums 13, which is unity, among other things (achd, but also death in t

y 'adultery' can be punished by murder of the 'unfaithful' spouse. one must remark that this cuts both ways. women of such societies are jealous and petty and unforgiving. what is more, the dichotomy of their mores necessarily is reflected in their personalities. they are often shockingly promiscuous behind their husband's backs, but they condemn themselves for it. at the same time, they hate and fear women who are openly independent. they are whores that stick-or pretend to stick to one customer. sexually, they delight in dirty affinities. at the same time, they are prim and prude. frankness shocks them they equate it with grossness. yet, you can get them to perform in the grossest manner in sex. such women like to be humiliated. they despise themselves and hunger for debasement. men who

retend to stick to one customer. sexually, they delight in dirty affinities. at the same time, they are prim and prude. frankness shocks them they equate it with grossness. yet, you can get them to perform in the grossest manner in sex. such women like to be humiliated. they despise themselves and hunger for debasement. men who service them to their satisfaction are usually latent homosexuals who fear the opposite sex, and want to strike out against what they fear. such women are usually indifferent housekeepers and never rise far in the professions, being lazy by temperament, stupid or indisciplined in the intellect, and in conflict with their own true wills. paradoxical though it may seem, sin mores disapprove violently of sexual deviations. sin men hate homosexuals and feel compelled to

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ed assisting poseidon in attaching the sea-horses to his chariot [105] the cyclops, who have been already alluded to in the history of cronus, were the sons of poseidon and amphitrite. they were a wild race of gigantic growth, similar in their nature to the earth-born giants, and had only one eye each in the middle of their foreheads. they led a lawless life, possessing neither social manners nor fear of the gods, and were the workmen of hephastus, whose workshop was supposed to be in the heart of the volcanic mountain atna. here we have another striking instance of the manner in which the greeks personified the powers of nature, which they saw in active operation around them. they beheld with awe, mingled with astonishment, the fire, stones, and ashes which poured forth from the summit of

y the aloida, the two giant-sons of poseidon, who put him in chains, and kept him in prison for thirteen months. ares is represented as a man of youthful appearance; his tall muscular form combines great strength with wonderful agility. in his right hand he bears a sword or a mighty lance, while on the left arm he carries his round shield (see next page. his demoniacal surroundings are terror and fear;[44] enyo, the goddess of the war-cry; keidomos, the demon of the noise of battles; and eris (contention, his twin-sister and companion, who always [114]precedes his chariot when he rushes to the fight, the latter being evidently a simile of the poets to express the fact that war follows contention. eris is represented as a woman of florid complexion, with dishevelled hair, and her whole appe

o gates: one, whence issue all deceptive and flattering visions, being formed of ivory; the other, through which proceed those dreams which are fulfilled, of horn. the gorgons. the gorgons, stheno, euryale, and medusa, were the three daughters of phorcys and ceto, and were the personification of page 161 those benumbing, and, as it were, petrifying sensations, which result from sudden and extreme fear. they were frightful winged monsters, whose bodies were covered with scales; hissing, wriggling snakes clustered round their heads instead of hair; their hands were of brass; their teeth resembled the tusks of a wild boar; and their whole aspect was so appalling, that they are said to have turned into stone all who beheld them. these terrible sisters were supposed to dwell in that remote and

celibacy; but, being wooed by poseidon, whom she loved in return, she forgot her vows, and became united to him in marriage. for this offence she was punished by the goddess in a most terrible manner. each wavy lock of the beautiful hair which had so charmed her husband, was changed into a [145]venomous snake; her once gentle, love-inspiring eyes now became blood-shot, furious orbs, which excited fear and disgust in the mind of the beholder; whilst her former roseate hue and milk-white skin assumed a loathsome greenish tinge. seeing herself thus transformed into so repulsive an object, medusa fled from her home, never to return. wandering about, abhorred, dreaded, and shunned by all the world, she now developed into a character, worthy of her outward appearance. in her despair she fled to

hase, and the rural sportsmen, returning from an unsuccessful day's sport, beat, in token of their displeasure, the wooden image of pan, which always occupied a prominent place in their dwellings. all sudden and unaccountable sounds which startle travellers in lonely spots, were attributed to pan, who possessed a frightful and most discordant voice; hence the term panic terror, to indicate sudden fear. the athenians ascribed their victory at marathon to the alarm which he created among the persians by his terrible voice. pan was gifted with the power of prophecy, which he is said to have imparted to apollo, and he possessed a well-known and very ancient oracle in arcadia, in which state he was more especially worshipped. the artists of later times have somewhat toned down the original very

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

he same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that

w money to you thank you letter #9 occult power points< chapter 1 the witching circle the first full moon after midsummer s night hangs in the night sky above a wooded hollow. a naked young girl lays outstretched on an altar, her loose blond hair rippling over her shoulders and across the cold altar stones. her pale flesh bathed in the glow of the full moon above. her breasts rise and fall to the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven master takes up the chant as, with head bowed, an assistant hands him the sacrificial knife, its blade shining in the silver moonlight. from out of the darkened wood another figure appears leading a goat that he takes to the side of the altar as the priest

s forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing out the throats of his victims, and feasting on their blood. another name for this was lycanthropy. the werewolf was both man and monster the paradox. the fear of witchcraft most people are paranoid that you will use witchcraft either to gain control of them or place a curse upon their heads, and will know that sympathetic magic requires either an item of clothing etc, or a photo to make it work. it is for this reason that no-one will willingly hand over, or send you, anything which could in some way be used to work magic against them. the basis of

ny disembodied entity, devil, demon or angel; invoked, coerced or otherwise called forth by the magician through the application of those things which are harmonious with it and reflect certain parts of its nature. and if all is propitious assume an aerial body, be visible to sight and reply to questions. the difference between those spirits willing to help you and those that won t, is invariably fear. if spirit invocation is to work, you must do it without any mental reservations. as you begin to use this power in your daily life, it will seem as if you are dreaming a strange dream. answering a call from nowhere to cross over into the darkest unknown. the spirits of goetia the 1st spirit is agares. pray to him for personal motivation, at any hour of the day from sunrise till noon. the 2nd

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

lier chanson de geste "the four sons of aymon? in this text we see renaud de montauban, who, after following a life that has been hardly edifying and wishing to atone for his sins, hires on to the construction of the cathedral of cologne. his uncommon strength and dexterity create a situation about which all the masters argue. but then his fellow workers become alarmed and find common cause: they fear he will spoil their trade. they plot to knock him over the head with a hammer when he is not looking and then put his body in a sack, and throw it into the rhine. at the time they customarily eat, when "the master masons and the top workers" leave the construction site to go to osteaux (vespers, they put their plan into operation. their crime does not remain a secret for long, however. the fi

or according to saint matthew, who based his position on isaiah (11:1-10, jesse, david, and the kings of judea were the source of christ's genealogy: and there shall come forth a rod out of the stem of jesse, and a branch shall grow out of his roots. and the spirit of the lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the lord. and shall make him of quick understanding in the fear of the lord. and in that day there shall be a root of jesse, which shall stand for an ensign of the people. speculative freemasonry 233 no other prophecy exists that influenced the art of the middle ages in such enduring fashion. according to emile male, the motif of the tree of jesse seems to have been conceived by abbot suge

NECRONOMICON ALAZIF

sehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey you

ONYX TABLET OF SET

will become a living embodiment of the powers of darkness. you will retain mastery of your own will; indeed you will be strengthened in this regard. nevertheless you will become an agency through which the devil will achieve his ends. by now you should be sufficiently acquainted with the true motives and ambitions of the church of satan, and this realization will inspire you with exultation, not fear or doubt. if the latter is the case, you should proceed no further. bram stoker, a member of the satanic core of the old golden dawn, emblazoned this principle in the first words of his celebrated literary figure, count dracula "welcome to my house. enter freely and of your own will" the satanic priesthood is not an office that can be assumed or disregarded at whim. it will remain with you co

vs. postal mail (1) the impulsiveness of email (2) pros of postal mail and "real" letters when dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. over-analysis: risk of not experiencing essence of the issue, never touch its truth, truly experience it- miss its meaning- c. by over-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or recognize progress. 14. inner temple: commitment- a. unknown territories (1) ready to commit to something you know little or nothing about (2) base commitment on faith only. 15. inner temple: anubis is what he eats- a. state of being (1) personal changes (2) au

- c. objective reality of set- or: are you set for this (1) you will be compelled to examine the reality of set (2) does it matter? 16. personal discussion- a. each adept will meet with the workshop masters/priests alone for approximately 15-20 minutes (1) what was set to you as a i, and as a ii? do you think that your view will change as a iii (2) how do you worship set (3) what is your greatest fear in regard to becoming a priest or priestess (4) in what ways can this be resolved (5) what do you think your greatest obstacle is at this moment to becoming iii (6) any other issues the adept desires to bring up (7) last thing: envelope with an issue all workshop participants must face. select paper from envelope, and contemplate it without discussion with others. the issues will then be grou

lists even after the hypocrisy of their private lives has been revealed] during mankind's literary and scientific childhood a belief in various natural divinities was understandable. today, however, all phenomena that were originally attributed to such divinities are well-known to be the product of non-conscious forces. hence there is no rational reason for believing in gods or a god, save out of fear of the mystery of death and, for some, fear of loneliness. the power of these motivating forces should not be underestimated, particularly if one is threatened with death["there are no atheists in foxholes] or feels rejected or ignored by one's fellow human beings. so in this era of science and materialism, conventional religions have retained their market. they have also cultivated a "social

ign of insecurity* belief derived solely on the hearsay of another. this really doesn't do much to increase your personal knowledge. recognition in this case would be, in my opinion, questionable indeed. your definition and knowledge of the nature of set can only truly be found via personal experience/discovering your own relationship to the concept* belief in one view and denial of any other for fear of being penalized or ridiculed by one's peers is a sign of weakness, uncertainty, and inability to think freely. it is extremely limiting* being biased: a priest firmly believing in one and discounting the belief of another could be said to be discounting the priesthood of the other* holding desperately to one's belief may cause stasis/degeneracy if that belief is based on inadequate or inco

PHILIP NEIL MYTHS LEGENDS EXPLAINED

his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world again. the guaray indians of bolivia tell of the soul s quest after death, when it is faced with the choice of two paths to reach tamoi, the grandfather, who lives in the west. one is wide and easy, the other narrow

rriage bed, aphrodite, her daughter by zeus, was the goddess of love and passion. she offered aid to human lovers, but cruel and vengeful punishment to those who scorned her. barking dog the dog tries to alert hephaestus to the presence of ares under the bed but he remains oblivious. ares and aphrodite, although they were caught on this occasion, managed to have several children together: deimos (fear, phobos (panic, harmonia (concord, and, according to some sources, eros (desire. bed of love aphrodite had many lovers including dionysus (bacchus, who fathered her son the phallic god priapus, and hermes who fathered the twin-sexed hermaphroditus. mortal lovers included adonis (see pp. 32 33) and anchises, who was the father of her son, the hero aeneas (see pp. 66 67. the story of aphrodite

zeus (jupiter. his mother dryope, a granddaughter of apollo, is sometimes called penelope, which has led to stories of pan being the son of odysseus wife penelope, either by hermes or zeus in the form of a goat or ram; or even that pan, a name meaning all, was born after penelope slept with all her suitors while her husband was away (see p. 65. pan was also able to inspire the sudden, groundless fear known as panic. for example, in 490 bce, he is said to have caused the persians to flee in terror from the athenians, in return for the athenians worshiping him and performing ceremonial rites. these later became the roman lupercalia, a festival dedicated to the fertility god faunus. half-goat pan s goat-form inspired the conventional depiction of the christian devil; some writers see the dev

lethal head to turn polydectes into stone and save dana. years later, the prophecy was fulfilled when perseus accidentally killed acrisius with a discus in a sporting competition. jealous wife outside the window, silently observing her husband s betrayal, hera takes on the form of her totem bird, the peacock. dana, when in the carven chest the wind blowing and the sea stirring shattered her with fear. her cheeks were wet as she put her loving arm round perseus, saying, oh, child! what trouble is mine simonides zeus and dana by joachim utewael (1566 1638) this renaissance painting shows zeus appearing to dana as a shower of gold through the roof of her bronze prison. the child from this union was the hero perseus. golden god zeus visited dana in a shower of gold. some artists depict this a

athena was often accompanied by an owl to signify her role as the goddess of wisdom and war. blue eyes one of athena s names means blue-eyed, and the eyes of her statues were painted blue. she was the patron goddess of the city of athens. battle shield athena was the goddess of war. she had sprung fully armed from the head of her father zeus, after he had swallowed her pregnant mother metis, for fear she might give birth to a son stronger than himself. the motif on her shield is the head of the gorgon medusa, which was given to her by perseus (see pp. 46 47. the goddess athena when the war broke out between the greeks and the trojans, athena (and hera, furious with paris, supported the greeks. however, athena withdrew her support after the fall of troy when the trojan princess and prophet

PRELUDE TO THE BLACK ARTS

antities of the type of energy that demons crave. what kind of energy is that? why, my dear, it is emotional energy, of course. they lap it up. the human brain is a veritable dynamo, capable of outputting lots of good demon food, and they want it. the trick is to provide them some of this excess spurious energy without draining yourself dry as an empty wineskin. the energy of hatred, sex, desire, fear, nervousness, apprehension or sorrow are all tasty morsels to them, and once they get used to feeding at your trough, they will come back for more. of course, if you are a really dark magician, then your victims will be a rich source of satisfaction to them, yes, a veritable buffet of delectables. therefore, the apprentice magician should avoid biting off more than he/she can chew until he/sh

of years, but i didn't try to bring hilda back. hilda said that when i raised scooter, i was so torqued up that my etheric double came out. well, that only happens maybe twice in a lifetime, and i sure wasn't going to waste the other one. karmic note: karma is just another limiting factor taught by certain establishment religions to keep people like you in check. they want to control you through fear and deceit in order to prevent you from acting on your own behalf in defense of your honor as they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that th

s they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven

PROMETHEUS

human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face [pandora. but when he had finished the sheer, hopeless snare [pandora, the first woman, created by the gods, the father sent [hermes. to take it to epimetheus as a gift. and epimetheus did not think on what prometheus had said to him, bidding him never take a gift of olympian zeus, but to send it back for fear it might prove to be something harmful to men. but he took the gift, and afterwards, when the evil thing was already his, he understood -works& days 42-89 "deukalion was the son of prometheus and pronoia, hesiod states in the first catalogue -the catalogues of women& eoiae frag 1 (from scholiast on apollonius rhodius arg. iii.1086 "against the wise prometheus bitter-wroth the sea-maids [nerei

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ntermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep analysis (hitbonenut) da at concentration "meditation" chochmah wisdom "be understanding with wisdom, and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desir

sses away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chicken or a vulture can distinguish between a living creature and one that is dead, between a body that has the breath

otions, such as the actual physical response to the emotions, as in the release of adrenaline etc, this aspect of the emotions is the most internal. yaakov the second aspect of the emotions is called yaakov. as is known each of the forefathers represents one of the sefirot of zeir anpin: 1. avraham represents chesed as stated "chesed to avraham. 2. yitzchak represents gevurah as in the verse "the fear of yitzchak. 3. yaakov represents tiferet as in the verse "yaakov was a pure man who dwelt in tents that is, between the tent of avraham and the tent of yitzcack. furthermore, as is known yaakov represents the aspect of truth, as stated "give truth to yaakov. truth endures and remains true from the beginning to end. this is evident in the hebrew word for truth "emet. the first letter of this

" and when i say "no" i mean "yes, you know that my "yes" is a "no. the letters, however, stay the same. only the meaning of the combination changes (i.e. the intellect of malchut. this means that the vinegar remained vinegar but now g-d intended that it should burn like oil. g-d listened to rabbi chanina ben dosa because he was a righteous man (a tzaddik, as it says "the righteous rules with his fear of elokim, i.e. with the 120 combinations of the name elokim. however, the primary change takes place in the intellect of malchut, in other words, in the intention behind the combination. g-d listened to rabbi chanina be dosa and changed his intention of what the nature of the vinegar should be. in speech the vinegar remained the same, but in thought, its nature was changed. this is the meani

yulie depth of the concept, his mind will immediately expand with all sorts of innovative insights, explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from the one he loves, his pain and suffering will be commen

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

yulie depth of the concept, his mind will immediately expand with all sorts of innovative insights, explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from the one he loves, his pain and suffering will be commen

, therefore, when he is separated from the one he loves, his pain and suffering will be commensurate to the pleasure he feels when he is with his beloved. this can be understood from the relationship between david and yehonatan, as the verse states "they kissed and cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views hi

at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rather the kind of fear of g-d associated with idolaters. true love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunction and with equal force in order to cause flight, so too, in our service of g-d, the love and fear of him

love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunction and with equal force in order to cause flight, so too, in our service of g-d, the love and fear of him must be in equal proportion to each other, in order for our service to soar upward. the two come together as one. but, how are true love and fear of g-d to be attained? we recite three times daily "hear o israel etc" and we then say "and you will love hashem your g-d etc. as is known "hearing" refers to the contemplation and understanding of binah, whereas "sight" refers to the insight of chochmah. this means that only after one has done hitbonenut (analysis and comprehension) will he arrive at love and fear of g-d, as a natural result

israel etc" and we then say "and you will love hashem your g-d etc. as is known "hearing" refers to the contemplation and understanding of binah, whereas "sight" refers to the insight of chochmah. this means that only after one has done hitbonenut (analysis and comprehension) will he arrive at love and fear of g-d, as a natural result of that contemplation. from the above explanation of love and fear it is clearly understood that the two are born of daat, which constitutes the attachment and interest in something. now it is also stated "if there is no daat, there is no binah and if there is no binah, there is no da at" the explanation of this is as follows. the first part of the statement refers to "focus" and "analysis. this is to say that before one can begin to analyze any given subjec

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

illing animals that pose a threat to human life (or communicate diseases) contradicts the requirements of jewish law, and it is doubtful whether any torah authority would permit this. indeed, it is permitted to kill harmful snakes on the sabbath, when killing is otherwise altogether prohibited. the arizal, we may presume, did not have to worry about leaving snakes alive because he did not have to fear being stuck down by one to prevent him from sinning. on the other hand, we see that he was bitten by insects and bugs. the question is how the arizal could refrain from killing snakes and the like and allow them to pose a threat to others f lives. perhaps the arizal only meant that we should not kill snakes in their natural, wild habitat, but that if they venture into heavily peopled areas, w

they quarreled over that one, too, so [isaac] named it sitnah[ gharassment h. he moved from there and dug another well, and they did not quarrel over it, so he named it rechovot[ gopen spaces h, saying, gfor now g-d has granted us ample space and we shall be fruitful in the land. h from there, he went up to beer-sheba. g-d appeared to him that night and said, gi am the g-d of your father abraham. fear not, for i am with you. i will bless you and make your descendants numerous, for the sake of my servant abraham. h [isaac] built an altar there and invoked g-d by name. he pitched his 4 genesis 27:46. 5 ibid. 26:17-33. the arizal on parashat toldot (2) 135 tent there, and there isaac fs servants dug a well. abimelech came to him from gerar, together with a group of his friends and phicol, chi

eferred to as gthe choicest of the forefathers, h indicating that his way of serving g-d was in some way superior to that of abraham and isaac. as holy as abraham and isaac.and their respective ways of relating to and serving g-d.were, they each contained an element of imbalance that eventually surfaces as an imperfection. unrestrained love can overflow into love of the wrong things; unrestrained fear can overflow into fear of the wrong things. this is indicated by the fact that although abraham produced isaac, he also produce ishmael, and that although isaac produced jacob, he also produced esau. only jacob fs sons were all righteous; only mercy, which tempers love and fear, is relatively immune to improper application. in the following passage, the arizal analyzes the names of jacob/isra

]sefirot of the evil z feir anpin. the initials of these three sefirot.keter, reishit chochmah, binah.spell the word for gfirstborn h [bechor. this is similar to what is explained in the zohar11 regarding the word for gblessed h [baruch] and the name of the river kevar. chochmah is referred to as reishit chochmah( gthe beginning of wisdom h) based on psalms 111:10: gthe beginning of wisdom is the fear of g-d. h also, chochmah is the first conscious sefirah, and is therefore known as gthe beginning. h in summary: plague smiting sub-sefirah in the holy nukva evil sub-sefirah smitten 1. blood malchut keter of nukva 2. frogs yesod brains of nukva 3. lice hod skull hair of nukva and malchut of z feir anpin 4. horde netzach yesod of z feir anpin 5. pestilence tiferet hod of z feir anpin 6. boils

personifies] is completely destroyed [pharaoh and the egyptians therefore] did not recognize that this name is what was attacking them [in the plagues. only at the sea did they finally recognize this, as they said, gi will flee the children of israel for havayah is fighting for them. h16 this implies that until then, they thought that the plagues came from the name elokim. they therefore did not fear them, for they, too, had a connection to the name elokim. but once they realized that the plagues originated in the name havayah, they said, gi will flee, h because it threatened to destroy them completely. this is why god now said to moses, gcome to pharaoh cin order that i place these signs of mine c. h that is, gdo not think that i am going to relate to him 13 ezekiel 1:10. 14 genesis 40:8

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

th. language in action by s. i. hayakawa (harcourt brace, new york, 1939) is a lucid, insightful introduction to a difficult subject, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual

why shouldst thou despise one w? o is weaker than thyself? be thou well sure of this, that in slander and self-righteousness is sin. pardon therefore the sinner, but encourage not the sin. the master condemned not the adulterous woman, but neither did he encourage her to commit the sin. that th soul is firm that the evil 8ne will gain neither man nor courage is the beginning of virtue. therefore fear not the s irits, but be firm and courteous with them, for thou hast no right either to z espise or to revile them, and this too may lead thee into sin. command and banish the evil ones. curse them by fourth knowledge lecture 75 the great names of god, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error. a man is what he maketh himself within the limits f

ing and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. and its archangel is kamael the prince of strength and courage and the name of the order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a golden glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto tiphareth. thus is thefirst reflected triad completed. and the sphere of its operation is that of shemesh, the solar light, and bestoweth life, light and brilliancy in metallicmatter, and it ruleth the sphere of action of the sun. and yhvh eloha va-daat

hou mayest approach the gate-way of the west. kerux leads the procession to throne of hiereus. hegemon raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name. heg darkness is thy name, thou great one of the paths of the shades. hiereus thou hast known me now, so pass thou on. fear is failure so be thou without fear. for he who trembles at the flame and at the flood and at the shadows of the air, hath no part in god. kerux leads on. they pass hierophant who gives one knock. hiereus gives one knock as they pass. after this passing, kerux halts in the north, and raises his wand. neophyte ritual 125 hiero he8 hiero he8 hiereus unpurified and unconsecrated, thou canst not e

ng of darkness is near. heg. leads practicus round to hiereus who rises cup in hand as they approach. hegemon and practicus halt before him. hiereus the priest with the mask of horus spake and said: i am water, turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters -the vastness of their terror- the magnitude of their fear- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm! hegemon takes practicus round to his own seat, takes up cup and says: heg the priestess with the mask of isis spake and said: the traveller through the gates o

RELIGIOUS TENANTS OF THE YEZIDI

bw o and not with hbw a. little weight, however, ought to be attached to this fact, since they write it so only in arabic, of which they know but very little, and not in their own language which they do not write at all. moreover they may have assimilated the mode of expressing the title of their deity in by-gone days to that of adi, one of the descendants of the merawiyan caliphs, with whom from fear of being persecuted by the mohammedans, they sometimes identify him. it is supposed by some that the "sheikh adi" of the yezeedees, is the same with "adi" one of the disciples of mani; but this, i think, improbable, since there is no proof that even mani himself was deified by his followers. p. 113 as another artifice to throw dust into the eyes of the mohammedan persecutors. or it may be tha

proceeds, and their religious services seem to partake much more of a propitiatory than of an eucharistic character. in this respect, their system is in accordance with the natural feelings of man in his fallen state, which lead him rather to dread punishment for his misdeeds, than to be thankful for benefits received. the yezeedees, therefore, revere the evil principle, not out of love, but from fear, and this reverence they manifest not only by such religious rites as these already described, but by scrupulously avoiding all mention of satan, and the use of any word implying execration. thus, they will never pronounce the word "sheitan" the arabic for devil, nor "shat" a river, because of its resemblance to the former. neither will they use any part of the verb "laan" to curse, nor "naal

in distinct parties, the women to weep and mourn, and the men to burn incense, and watch a short time in silence round the spot. it strikes me that these rites go to support the hypothesis already advanced, and that as a symbol of yezd or sheikh adi, the life-giving principle, the infusion of water is intended to typify, or is supposed to convey, vitality after death. some would fain deny it for fear of reproach, but i think there can be no doubt that the yezeedees hold the doctrine of the metempsychosis. the next in dignity are the peers, or elders, who are few in number compared with the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the she

n-law, and for a woman to marry her brother-in-law. during the government of the different hereditary pashas of these districts, and when anarchy frequently prevailed throughout the country, the yezeedees occasionally got the upper hand, and the people of mosul still remember the time when christians and even mohammedans did not dare to enter the mountain-pass in which sheikh adi is situated, for fear of being robbed or murdered. the yezeedees of sinj r were the terror of all caravans and merchants travelling through the desert, few of whom escaped without being attacked and plundered. in 1832 the coordish pasha of rawandooz, instigated thereto by religious fanaticism and a thirst for booty, fell upon those inhabiting the plains, burned their villages, carried many of them away captive, an

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

he aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then southward to the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of th

ancient in the east, by the way of the north. while this istranspiring, music.1st ancient:zelator, it is reasonable that every brother should labour for the treasure he receives, by theassistance of god. prepare yourself by mental prayer, ask not of any one the way, but continue tofollow your guide, who will conduct you to the other pillars of wisdom. arm yourself with. heroiccourage, and let not fear overcome you. no bodily weapon is needed, but confide in god with asincere heart. my object is to arouse your fortitude; proceed in your search for the mysteries you willhave revealed to you in this degree. in order that you shrink not, i charge you to be circumspect andcourageous, and give you as your password 'fortitude'.music as the zelator is conducted to the south. point of the compass

nductor and theoricus make a circuit while is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the va

s, a bright silver moon in first quarter, with points up. the practicus with his conductorapproaches the porch, when they halt and listen.song in sacred hallhark, the joyous song i bring"gualdi lives" and everything,that breathes shall shout his praisein ecstacy, through endless days.now the mystery he'll unveildeath no longer shall prevail,shout the tidings far and near"gualdi lives" life has no fear.the herald approaches the door of the sacred hall which is open, and males the followingproclamation:stand apart, and give due head. thus orders the magus and his council. greeting to the outer-world,gualdi lives, and death hath not the victory. this do i, son of asterial, the herald.the herald returns to his station. the guardian of the caverns and the torch bearer, whose torch isburning, ap

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

lyre of orpheus; it concealed the principles of all sciences, all progress of the human mind, in the daring calculations of pythagoras; fable abounded in its miracles, and history, attempting to estimate this unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elements, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its p

gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacr

elation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparently superhuman. they are enumerated thus in a hebrew manusc

to enjoy even poverty and never become abject or miserable. m tau. let us add to these three septenaries that the wise man rules the elements, stills tempests, cures the diseased by his touch and raises the dead! but certain things have been sealed by solomon with his triple seal. it is enough that the initiates know; as for others, whether they deride, doubt or believe, whether they threaten or fear, what matters it to science or to us? such actually are the issues of occult philosophy, and we are in a position to meet the charge of insanity or the suspicion of imposture when we affirm that these privileges are real. to demonstrate this is the sole end of our work on occult philosophy. the philosophical stone, the universal medicine, the transmutation of metals, the quadrature of the cir

tself unchangeable and as a result immortal. to cleave invariably to reason it will be understood that it is necessary to attain independence of all those forces which by their fatal and inevitable operation produce the alternatives of life and death. to know how to suffer, to forbear and to die such are the first secrets which place us beyond reach of affliction, the desires of the flesh and the fear of annihilation. the man who seeks and finds a glorious death has faith in immortality and universal humanity believes in it with him and for him, raising altars and statues to his memory in token of eternal life. man becomes king of the brutes only by subduing or taming them: otherwise he will be their victim or slave. brutes are the type of our passions; they are the instinctive forces of n

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

on in observing the popes of the middle ages who opposed religion as a check upon the absolute power of kings; but he protests with the revolutionary centuries against the servitude of conscience which the pontifical keys would enchain. he is more protestant than luther, since he does not even believe in the infallibility of the augsbourg confession, and more catholic than the pope, for he has no fear that religious unity will be broken by the malevolence of courts. he trusts in god rather than roman policy for the salvation of the unity idea; he respects the old age of the church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption. the author of this book calls upon the eastern magi to come forward and recognize once

o confines himself by a chain but makes him act unceasingly, imitating the proceedings and works of his divine mistress and imperishable model. the alternate use of contrary forces, warmth after cold, mildness after severity, love after anger, etc, is the secret of perpetual motion and the permanence of power. coquettes know this instinctively, and hence they make their admirers pass from hope to fear, from joy to despondency. to operate always on the same side and in the same manner is to overweight one basin of the balance, and complete destruction of equilibrium is a rapid result. continual caressings beget satiety, disgust and antipathy, just as constant coldness and severity in the long run alienate and discourage affection. an unvarying and ardent fire in alchemy calcines the first m

for science! we have passed, thank god, the days of inquisitions and pyres; unhappy men of learning are no longer murdered on the faith of a few distraught fanatics or hysterical girls. for the rest, let it be understood clearly that our undertaking is concerned with curious studies and not with an impossible propaganda. those who may blame us for daring to term ourselves magician have nothing to fear from the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us

dvocates. to will well, to will long, to will always, but never to lust after anything, such is the secret of power, and this is the magical arcanum which tasso brings forward in the persons of the two knights who come to deliver rinaldo and to destroy the enchantments of armida. they withstand equally the most alluring nymphs and most terrible wild beasts. they remain without desires and without fear, and hence they attain their end. does it follow from this that a true magician inspires more fear than love? i do not deny it, and while recognizing abundantly how sweet are the attractions of life, while doing full justice to the gracious genius of anacreon and to all the youthful efflorescence of the poetry of love, i invite the estimable votaries of pleasure to regard the transcendental s

: the great works of science are mortal to sense-enjoyment. the man who has escaped from the chain of instincts will first of all realize his omnipotence by the obedience of animals. the history of daniel in the lions den is no fable, and more than once, during the persecutions of infant christianity, this phenomenon recurred in the presence of the whole roman people. a man seldom has anything to fear from an animal of which he is not afraid. the bullets of jules gerard, the lion-killer, are magical and intelligent. only once did he run a real danger; he allowed a timid companion to accompany him, and, looking upon this imprudent person as lost beforehand, he also was afraid, not for himself but for his comrade. many persons will say that it is difficult and even impossible to attain such

ROBERT KIRK WALKER BETWEEN WORLDS

sbarten, and siotbsudh among the tramontaines [highlanders] or scottish-irish, as they are described by those who have the second sight and now, to occasion further inquiry, collected and compared. of the subterranean inhabitants 1. these siths or fairies, which they call sluaghmaith or the good people: it would seem, to prevent the dint of their ill attempts: for the irish usually bless all they fear harm of and are said to be of a middle nature betwixt man and angel, as were daemones though to be of old [are] of intelligent studious spirits, and light changeable bodies like those called astral somewhat of the nature of a condensed cloud, and best seen in twilight. these bodies are so pliable through the subtlety of the spirits that agitate them, that they can make them appear or disappea

tude of wights like furious hardy men flocking to him hastily from all quarters, as thick as atoms in the air. these are not nonentities or phantasms [or] creatures proceeding from an affrighted apprehension [or] confused or crazed sense, but realities appearing to a stable man in his wakening senses and [thus] enduring [that is, undergoing] a rational trial of their being. these [beings, through fear, strike him breathless and speechless, but the seer or wizard, defending the lawfulness of his skill, forbids such horror, and comforts his novice [that is, pupil] by telling of zacharias being struck speechless at seeing of apparitions (luke 1:20. then he further maintains his art by vouching elisha to have had the same [vision] and [that he] disclosed it thus to his servant in 2 kings 6:17

no object but what [ever] was obvious to other men as well as to himself. 6,5: if the [fact of] being transported to live in another country did obscure the second sight [then] neither the parson nor the maid [mentioned above] needed [to] he much troubled for [that is, by] her [vision of a] reflex-self as going from her wonted [that is, usual] home [region] would have salved [that is, healed] her fear. wherefore: 7. since the things seen by the seers are real entities, the presages and predictions found true [though] but a few [are] endowed with this [second] sight, and those [are] not [people] of bad lives or addicted to malefices [that is, wrong-doing, the true solution of the phenomenon seems rather to be [as follows [they are the result of] the courteous endeavours of our fellow creatu

monstrous or giant productions thereupon. and of the infrequency of their visits and fearful appearance nowadays, as being out of their proper element, except [when] they be sent as a portent of some extraordinary occasion. since the [spread of] the holy gospel flourishing among us, in respect of their hauntings before [such] time, who, as strangers and enemies invading other territories, left a fear of travelling in the dark in the minds of men that dread mischief of them. indeed, even persons having the second sight, and seers themselves, the persons most conversant with them, find http//www.dreampower.com/kirk_wbw/pg_60.htm (3 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) the secret commonwealth 63 such horror and trouble by the intercourse [with them] t

lement derives from it (a) the otherworld, in kirk's treatise, is subterranean, but he compares it with mythical or enchanted islands. such islands were part of the celtic legendary tradition, and both the subterranean and marine otherworlds were places of beauty, timelessness, light, and power. to the commentary 85 modern imagination, a realm beneath the earth suggests cold rock, damp, darkness, fear, and perhaps burning fire and punishment, deriving from the long centuries of religious propaganda concerning hell. but in earlier tradition the underworld was said to be a place filled with light, with many realms or great dimensional realms and spaces. it is in this kind of location that the fairy houses in kirk's text are located. http//www.dreampower.com/kirk_wbw/pg_82.htm (3 of 10 [10/9/

RUBY TABLET OF SET

superior to others, and advocated the renunciation of momentary gratification in favor of more permanent pleasures. it was introduced by [and named after] epicurus of samos (341-270 bce, and it enjoyed considerable influence among the greek civilizations of the asiatic coasts. epicurus, a pantheist who rejected conventional religion, felt that the aim of philosophy should be to free humanity from fear of the gods, who, if they exist, are too remote to concern themselves with human fortunes. he rejected metaphysics, holding that humans can know nothing of the suprasensual world. reason, he said, must accept the evidence of the senses. epicurus considered mankind a completely natural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintai

ocial animal, i.e. that he seeks companionship, society, and political interaction as an end in itself. man is indeed a "solitary beast" there is no "supreme good; there is only self-interest and gratification "in the first place, i put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death" the "supreme evil" is death, and it is fear of death that prompts human cooperation. society is thus negatively motivated. in contrast to the "natural inequality" espoused by aristotle, hobbes argues that all men are "naturally equal" hence the door is opened for social contract, which hobbes defines as a de facto contract between the people and the government for popular security and prosperity. the individual "contracts" with society

prosperity. the individual "contracts" with society and is thus bound to obey its laws, but he may disobey if his life is threatened. he reserves the right to make this decision for himself. the social contract has two parts (1) agreement to acknowledge as sovereign the individual or group selected by the majority and (2) the vote determining the sovereign. the task of reason is to intensify the fear of death and the desire for comfort as factors in society. to the extent that the resultant cooperation overcomes the destructive desires for "glory" and "pride" hobbes' ideal government has a simple task: to maintain order and security for the benefit of the citizens. the citizens, he says, do not submerge their individuality in it; they are "contracting parties" with it. government should b

h common appeal, i mean on earth, are still in the state of nature" the basis for locke's civil society is cooperative self-preservation. locke does not talk significantly in terms of such ideals as charity, ethics, morality, virtue, love, etc. his basis for society is positive, assuming willing cooperation, as opposed to the point of view of hobbes, whose society came together through hatred and fear. the state of nature shouldn't be endured, since it is characterized by poverty and hardship [locke uses the indians of the americas as an example of people living in the "natural state] the remedy is civil government. locke introduced a "labor theory of value" saying that it is the changes wrought in the natural animal, vegetable, and mineral goods of the earth which makes them valuable. ano

creative powers and opportunities to distinguish himself in society. as the democratic world becomes more cynical of governments and disillusioned by religion, it will gradually polarize into the haves (bourgeoisie) and have-nots (socialists. there is no justification for the acquisitions and possessions of the bourgeoisie; they result from petty self-gratification. what the bourgeoisie actually fear from socialist movements is that they will take the acquisitions and possessions. nietzsche has comparable contempt for the socialists/radical left because they insist on ignoring "the actual inequality of man" hence the ideal socialist state is simply a tyranny of the most inferior and the most stupid. since all ideals, all horizons have been shown to be false, the creative individual reacts

SALMANRUSHDIE THESATANICVERSES

st time, saladin chamchawala played his old role of doorman, dressed up in an english dinner-jacket, and when the guests came- the same old guests, dusted with the grey powders of age but otherwise the same- they bestowed upon him the same old pats and kisses, the nostalgic benedictions of his youth "look how grown" they were saying "just a darling, what to say" they were all trying to hide their fear of the war _danger of air-raids, the radio said, and when they ruffled saladin's hair their hands were a little too shaky, or alternatively a little too rough. late that evening the sirens sang and the guests ran for cover, hiding under beds, in cupboards, anywhere. nasreen chamchawala found herself alone by a food-laden table, and attempted to reassure the company by standing there in her ne

e are a nation of vegetarians, and ours is a peaceful, mystical culture, everybody knows" he, for his part, was required to handle with care. the first time he touched her breasts she spouted hot astounding tears the colour and consistency of buffalo milk. she had watched her mother die like a bird being carved for dinner, first the left breast then the right, and still the cancer had spread. her fear of repeating her mother's death placed her chest off limits. fearless zeeny's secret terror. she had never had a child but her eyes wept milk. after their first lovemaking she started right in on him, the tears forgotten now "you know what you are, i'll tell you. a deserter is what, more english than, your angrez accent wrapped around you like a flag, and don't think it's so perfect, it slips

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 children screamed and fear spread like a stain, here's where we could all go west. then they were in control, three men one woman, all tall, none of them masked, all handsome, they were actors, too, they were stars now, shootingstars or falling, and they had their own stage-names. dara singh buta singh man singh. the woman was tavleen. the woman in the dream had been anonymous, as if chamcha's sleeping fancy had no tim

simply been erased from the record "the bastards are leaving us to rot" screamed man singh, and the hostages joined in with a will "hijras! chootias! shits" they were wrapped in heat and silence and now the spectres began to shimmer out of the corners of their eyes. the most highly strung of the hostages, a young man with a goatee beard and close-cropped curly hair, awoke at dawn, shrieking with fear because he had seen a skeleton riding a camel across the dunes. other hostages saw coloured globes hanging in the sky, or heard the beating of gigantic wings. the three male hijackers fell into a deep, fatalistic gloom. one day tavleen summoned them to a conference at the far end of the plane; the hostages heard angry voices "she's telling them they have to issue an ultimatum" gibreel farisht

-eight, makalu, dhaulagiri, manaslu. nanga parbat, metres eight thousand one hundred and twenty-six "you count eight thousand metre peaks to fall asleep" chamcha asked him. bigger than sheep, but not so numerous. gibreel farishta glared at him; then bowed his head; came to a decision "not to sleep, my friend. to stay awake" that was when saladin chamcha found out why gibreel farishta had begun to fear sleep. everybody needs somebody to talk to and gibreel had spoken to nobody about what had happened after he ate the unclean pigs. the dreams had begun that very night. in these visions he was always present, not as himself but as his namesake, and i don't mean interpreting a role, spoono, i am him, he is me, i am the bloody archangel, gibreel himself, large as bloody life _spoono. like zeena

SATANGEL

be aware of the extent and majesty of power that the church once held over england s populace. yet also, i cannot avoid awareness of the pagan mysteries and their survival under christian masks. in the cathedrals here there are some of england s most famous green men, often identified as cain, who hide amongst the cloisters and grin at us from beneath the misericord. all around are the gargoyles, fear inspiring and atavistic. east anglia generally is often referred to as the witchcraft country. the memory of mathew hopkins has helped to keep witchcraft alive, and provided those that possess such tendency with more determination in its passing. the events that took place there, with especial reference to the trials of bury st.edmunds, essex, were a direct inspiration to the trials of salem

rmation first hand. then the lord said to micha-el: go and strip enoch of his own clothes; anoint him with oil, and dress him like ourselves and micha-el did as he was told. he stripped me of my clothes, and rubbed me over with a wonderful oil like dew; with the scent of myrrh; which shone like a sunbeam. and i looked at myself, and i was like one of the others; there was no difference and all my fear and trembling left me. dr. john dee was obsessed by the idea of the book of enoch, and yet was unable to obtain a copy. his system of enochian magick was created when he and edward kelly were attempting to divine its contents. clavicula salomonis otherwise known as the key of solomon the king. the first english translation of this theurgic text was made in 1889, although the british museum po

s subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! spirit active: rending the veil hear me aot abaot bas-aum isak sabaot iao this is the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the binding and

d, having sprinkled holy water about the chamber, he must light a taper of yellow wax, which shall have been prepared on the wednesday and pressed in the form of a cross. when it is lighted he shall then begin the office of the dead with great veneration to the living god. he shall recite matins and lauds, but in place of the versicle of the ninth lesson he shall say: deliver us, o lord, from the fear of hell. let not the demons destroy my soul when i shall raise them up from the deep pit, when i shall command them to do my will. may the day be bright, may the sun and moon shine forth, when i shall call upon them, o, lord, deliver me from those of dread visage, and grant that they shall be obedient when i shall raise them up from hell, when i shall impose my will on them. after the office

f each month, and dost not call me oftener than once a week, to wit, between ten at night and two in the morning. take up thy pact; i have signed it. fail in thy promise, and thou shalt be mine immediately and everlasting. the magician replies to the spirit as follows; i agree to thy request, subject to the delivery of the nearest treasure which i can at once carry away. follow the spirit without fear, cast your pact upon the hoard, touch it with your rod, remove as much as you can, return into the circle walking backwards, place the treasure in front of you and recite the discharge of the spirit: o prince lucifer, i am, for the time, content with thee. i now leave thee in peace, and permit thee to retire wheresoever it may seem good to thee, so it be without noise and without leaving any

SATANIC BIBLE

know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brains festering with fear and defeat, written unknowingly for the assistance of those who really rule the earth, and who, from their hellish thrones, laugh with noisome mirth. the flames of hell burn brighter for the kindling supplied by these volumes of hoary misinformation and false prophecy. herein you will find truth- and fantasy. each is necessary for the other to exist; but each must be recognized for what it is

human being invented. therefore, he is worshipping by proxy the man that invented god. is it not more sensible to worship a god that he, himself, has created, in accordance with his own emotional needs- one that best represents the very carnal and physical being that has the idea-power to invent a god in the first place? if man insists on externalizing his true self in the form of "god, then why fear his true self, in fearing "god- why praise his true self in praising "god- why remain externalized from "god" in order to engage in ritual and religious ceremony in his name? man needs ritual and dogma, but no law states that an externalized god is necessary in order to engage in ritual and ceremony performed in a god's name! could it be that when he closes the gap between himself and his "go

was driven into the desert and became a "scapegoat. this is the origin of the goat which is still used in lodge ceremonies today as it was also used in egypt, where once a year it was sacrificed to a god. the devils of mankind are many, and their origins diversified. the performance of satanic ritual does not embrace the calling forth of demons; this practice is followed only by those who are in fear of the very forces they conjure. supposedly, demons are malevolent spirits with attributes conductive to the deterioration of the people or events that they touch upon. the greek word demon meant a guardian spirit or source of inspiration, and to be sure, later theologians invented legion upon legion of these harbingers of inspiration- all wicked. an indication of the cowardice of "magicians"

and trembling voices, they taught their followers that if they gave in to the temptations of satan, and lived their lives according to their natural predilictions, they would have to pay for their sinful pleasures by giving their souls to satan and suffering in hell for all eternity. people were led to believe that a pure soul was a passport to everlasting life. pious prophets have taught man to fear satan. but what of terms like "god fearing? if god is so merciful, why do people have to fear him? are we to believe there is nowhere we can turn to escape fear? if you have to fear god, why not be "satan fearing" and at least have the fun that being god fearing denies you? without such a wholesale fear religionists would have had nothing with which to wield power over their followers. the te

u should avoid offending others who mean a great deal to you, such as prudish friends and relatives. however, if you earnestly endeavor to escape hurting them, and despite your efforts they accidentally find out, you cannot be held responsible, and therefore should feel no guilt as a result of either your sexual convictions, or their being hurt because of those convictions. if you are in constant fear of offending the prudish by your attitude towards sex, then there is no sense in trying to emancipate yourself from sexual guilt. however, no purpose is served by flaunting your permissiveness. the other exception to the rule regards dealings with masochists. a masochist derives pleasure from being hurt; so denying the masochist his pleasure-through-pain hurts him just as much as actual physi

SATANIC RITUALS

is even worse, the followers of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles o

in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dan

ngeance. les bourreaux interdits n'osent plus approcher; ils jettent en tremblant le feu sur le b cher, et d tournent la t te. une fum e paisse entoure i' chafaud, roule et grossit sans cesse; tout coup le feu brille: 1'aspect du tr pas ces braves chevaliers ne se d mentent pas. everyone in the crowd was trembling, and shuddered at the pronouncement of the grand master. but even greater shock and fear swept o'er the crowd when he continued to speak "o philip, my master, my king! even if i could forgive you, it would be in vain, for your life is condemned. before the same tribunal, i expect you within a year" numerous spectators moved by the grand master's curse are shedding tears for you, philip, and terror spreads through the silent throng. it seems the very semblance of that future venge

sing or of curse; i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted even by the faintest spark, for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedur

god, incidentally; both were considered essential, found greatest favor in white russia, where his gentle attributes-he guided lost travelers and helped weary peasants with their work in the fields-were welcome. as was to be expected, the christians worked overtime to stamp out all such beliefs, thereby placing both the simple muzhik, who cherished the good old devils, and the educated, in mortal fear of any remnant of dark forces. thus a satanic underground that was carefully cloaked in christian trappings was bound to develop in russia. those who entered such sects were either driven by emotion alone (the followers) or by emotion and reason (the leaders. by the nineteenth century, religious severity had reached its zenith, with virtually all of russia adhering to the orthodox church. but

SATANICON

st propagate the satanic doctrines to those who can hear those who have the intelligence, self-knowledge, and the will to stand and take action against the xian church and its masses. the times of opportunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which defies reason and logic! as antichrists we must work to destroy the very foundation of its existence: faith! we must educate our children about the falsehoods and dangers of the doctrines of deceit and their insidious effects upon man throughout history. through the communication of our truth; the establishment of allied satanic churches, and the breeding and rearing of our

ad of answers, we were graced with a religious abortion named jesus. there can be no true happiness in a world ruled by xian ideals because all that creates man s happiness would be prohibited or restricted. the existence and survival of god depends upon belief. the existence and survival of man depends upon truth and realism. obviously the whole intent of the xian religion is compliance based on fear: if you don t worship their god and become moral you will perish. xians are eaters of flesh and blood of jesus; a representation of the feast of cannibals. xian clergymen is sexual deviance a consequence of chastity? apparently so. devils and demons exist to xians they are hypocrisy, weakness, guilt, ignorance devils and demons exist to the satanist they are pride, selfishness, strength, crea

ural state of man: the indulgence of the self; the senses of life. goodness is a learned state; ideally, requiring abstinence from the worldly pleasures and a neurotic adherence to altruism. civilization is the very essence of the taming of the beast. xianity is the very essence of civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: the fear of retribution if one does not submit to their doctrines and eternal punishment if one does not submit to their god. to be a false christ is to allow the worthless to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and th

om the womb of lilith adam s first wife. the beast represents emotion and man s inherent animal nature that spiritual man has opposed; has fought to unlawfully repress since the very beginnings of civilization. prior to, and including the time of jesus the nazarene, devaxcus librt and his doctrine flourished. however, a time went on, the nazarene legacy spread and the old doctrine began to arouse fear and suspicion. there was a plot to tear it down and imprison the beast. finally, after several unsuccessful attempts, the perpetrators secured devaxcus librt. eventually, at the end of time, devaxcus librt will break the chains which bind him (the widespread re-embrace of evil) and then proceed to wage a furious war (armageddon) against his spiritual adversaries. archetypal lycanthropy is a r

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

more commonly known, are usually selected in this tradition impersonally. they are tested according to their character and, should they fail the test, are judged to have selected themselves. as an order of nine angles manuscript states 'the actions/life of a victim are indicative of weakness, of all these traits and actions which satanists despise. things such as cowardice, sycophancy, treachery, fear, lack of self-discipline'(28) combined with this judgement is the decision to select an opfer whose death will in some way aid the satanic dialectic. as such victims include 'zealous interfering nazarenes'(29) over-inquisitive journalists or politicians or businessmen whose philosophy and actions are anathema to the satanic spirit. probably the most sinister of all rites of sacrifice to be fo

re natural consequences of life, of change and evolution. satan, by his nature, cannot be 'bribed' or 'propitiated- and neither can his services be bought, by a "pact" or anything else. he is not interested in such futile things. thus, there can be no such thing as a 'religious' satanism- the offering of prayers or offerings or promises or whatever in return for satanic favours. such things imply fear, subservience and those other traits of character satan despises. rather, the satanic approach is to glory in satanic deeds and chants and such like because they are satanic- because by so doing them there is an exultation, an affirmation and a being like satan: not because something is 'expected' or done out of fear ofthe consequences. it is by living life, by deeds, that a satanist becomes

SCHEM HA MEPHORESH

hy shadow upon thy right hand. 23rd angel name: malahel sign: scorpio planet: venus degree: 20 25 meaning: turning away evil. 12 psalm 121:8: tetragrammaton will keep thy going out and thy coming in from now until ever. 24th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in thy mercy. psalm 33:18: from tetragrammaton is a blessing uponthose that fear him, and those who trust in him. 25th angel name: nethhiah sign: sagittarius planet: mercury degree: 0 5 meaning: wide in extent, the enlarger, wonderful. psalm 9:1: i will give thanks unto tetragrammaton with all my heart, will tell of all thy wondrous works. 26th angel name: heeiah sign: sagittarius planet: mercury degree: 5 10 meaning: heaven in secret. psalm 119:145: i have called with al

but thou 0 tetragrammaton, shall endure forever, and thy memorial from generation to generation. 56th angel name: puiael sign: taurus planet: mercury degree: 5 10 meaning: supporting all things. psalm 145:14: tetragrammaton upholdeth all those who fall, and lifteth up all those who are down. 57th angel name: nemamaiah sign: taurus planet: moon degree: 10 15 meaning: lovable. psalm 115:11: ye who fear tetragrammaton, confide in tetragrammaton, their help and their shield is he. 58th angel name: yeileel sign: taurus planet: moon 23 degree: 15 20 meaning: hearer of cries. psalm 6:3: and my soul hath been greatly troubled, and thou, tetragrammaton, how long. 59th angel name: herachael sign: taurus planet: saturn degree: 20 25 meaning: permeating all things. psalm 113:3: from the rising of the

mmaton be praised from this time forth and for evermore. 62nd angel name: lahahel sign: gemini planet: jupiter degree: 5-10 meaning: supreme ens or essence. psalm 119:159: see how i have loved thy precepts, 0 tetragrammaton, in thy mercy keep me alive. 63rd angel name: nghaneauel sign: gemini planet: mars degree: 10-15 meaning: rejoicing psalm 100:2: serve tetragrammaton with joy, enter those who fear him, unto those who hope in his mercy. 64th angel name: mochaiel sign: gemini planet: mars degree: 15-20 meaning: vivifying 25 psalm 33:18: behold, the eyes of tetragrammaton is unto those who fear him, unto those who hope in his mercy. 65th angel name: damabaiah sign: gemini planet: sun degree: 20-25 meaning: fountain of wisdom. psalm 90:13: return 0 tetragrammaton how long! and repent thee

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lifetime, has become godlike to many of his followers. such a brief comparison can be made for most major religions. similar characteristics run through them all and separate them from philosophical or purely ethical systems. the need for religion one major theory about the human need for religion is that it grew both out of human curiosity about the big questions of life and death and out of the fear of uncontrollable forces. eventually, religion transformed this human curiosity and fear into hope. such hope involved several aspects: a desire for immortality or life after death, for a kind creator who would watch out for humanity, and for an ultimate meaning to life. there are several other theories as to why religion is such a universal concern. humans are social animals, and religion in

enjoy the weekly, sometimes daily, routine that religious services provide. for many believers, in fact, the simple act of attendance at church or temple and participation in ritual is religion, rather than its spiritual element. there are also scientific approaches. psychologists, scientists who study the mind, argue that religion answers emotional and psychological needs in humans, such as the fear of death, or a need for a higher spiritual experience than is provided in the everyday world. religion can thus give meaning and direction to a person s life. neuroscientists, those who study the brain and the nervous system, think that there is actually a part of the brain that has circuitry for an intense religious experience. in biology, the meme theory says that culture can be passed from

has been used by agnostics as well as atheists to describe religion and its possible negative effects. sigmund freud, the father of psychoanalysis (a type of therapy used to treat mental disorders, also wrote about the existence of god in the future of an illusion, among other works. freud wrote that religion is an illusion, an unreal vision, or perception, that humankind has created to ease the fear of death. in order for a person to be healthy and mature, freud said, he or she had to be free of such fantasies as religion. moving his patients toward an acceptance of atheism was an important part of freud s treatment. some basic texts for agnostics include david hume s dialogues concerning natural religion, and thomas henry huxley s essay agnosticism, which first introduced the term. two

or an agnostic? are also core texts. russell thought that religion was just superstition, or blindly accepted belief, and that although there were positive aspects to religion, the negative ones outweighed the good. for him religion made people dependent and stopped the attainment of real knowledge. in why i am not a christian, russell wrote: religion is based, i think, primarily and mainly upon fear. it is partly the terror of the unknown and partly, as i have said, the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes .a good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after desire for the past or a fettering [repressing] of the free intelligence by the words uttered long ago by ignorant

ion to aid in concentration and are also present in indian classical dance to convey meaning. there are several different kinds of mudras. the abhaya, or fearlessness, mudra is made by raising the right hand to the shoulder, with the palm of the hand facing outward and the fingers extended straight and together. the left arm rests along the side of the body. the abhaya mudra is meant to eliminate fear and provide peace and protection. often performed at the same time as the abhaya mudra is the varada, or wish-granting, mudra. it is usually made with the left hand, with the arm hanging naturally at the side, the open palm facing forward, and fingers extended. the extended fingers represent the five perfections: generosity, morality, patience, effort, and meditative concentration. this mudra

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the mercy-seat. go ye to the pit of fire mars: fear, heat, therein consists the sensibilities. mercury: bitter, drawing and moving out of the harsh quality, which causes a sting within, and remains in that spirit, the existence of mobility. saturn: harsh, hard, cold, severe, sharp, sour, inclined to rudeness and earthliness, its desire consists out of

am the heavenly dew and the fat of the land; i am the fiery water and the watery fire; nothing may live without me in time; i am close to all things yea; in and through all things, nevertheless unknown. nevertheless i only am in the grasp of the philosophers. i unfold and fold up again, bringing contentment to the artists, without me thou canst do nothing furthering any of your affairs. therefore fear god, pray and work in patience, if you find me your want would cease and you have a merciful god who befriendeth thee and giveth thee whatever thy heart may desire. this moisture must be caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who

SEPHER HA BAHIR

er than the sea" what is the meaning of the verse "the filling is god's blessing" this means that wherever we find the letter bet it indicates a blessing. it is thus written (genesis 1:1 "in the beginning (bereshit [god created the heaven and the earth" bereshit is bet reshit] the word "beginning (reshit) is nothing other than wisdom. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god" wisdom is a blessing. it is thus written "and god blessed solomon" it is furthermore written (i kings 5:26 "and god gave wisdom to solomon" this resembles a king who marries his daughter to his son. he gives her to him at the wedding and says to him "do with her as you desire" 4. how do we know that the word berachah [usually translated as blessing] comes from the word baruch [meaning

ill "raise you high" and what is this elevation? because "i will bless your name for the world and forever" 8. what is a blessing? it can be explained with an example. a king planted trees in his garden. it may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god, good intelligence to all who do them [his praise endures forever" you may think that it lacks something. it is therefore written "his praise endures forever" 7. rabbi amorai sat and expounded: what is the meaning of the verse (deuteronomy 33:23 "the filling is god's blessing, possessing the sea and the south" moses was saying "if you follow my decrees, you will inherit both this world

take the yod, which is the tenth, as a lifted offering to make it holy. how do we know that the tenth is holy? because it is written (leviticus 27:32) the tenth shall be holy to god. what is holy? that regarding which it is written (ezekiel 44:30, the beginning of all the first fruits and every lifted offering of every thing. it is furthermore written (psalm 111:10, the beginning of wisdom is the fear of god. do not read is the fear but and the fear [the verse will then read, the beginning is wisdom and the fear of god] 104. the disciples asked rabbi eliezer: our master, what is the meaning of the verse (exodus 13:2, sanctify to me every first-born? does the blessed holy one then have a first-born? he replied: sanctify to me (li) every first-born refers to nothing other than the second the

ne and the other is two. it is thus written (exodus 12:16, the first day shall be a holy convocation, and the seventh day shall be a holy convocation. he said: why is shavuot one [day? because the torah was given to israel on that day. and when the torah was created in the beginning, the blessed holy one ruled his world alone with it. it is thus written (psalm 111:10, the beginning is wisdom, the fear of god [god] said [to it, this being so, your holiness shall be yours by yourself. and what is succot? he replied: the letter beth [which has the connotation of a house (bayit. it is thus written (proverbs 24:3, with wisdom a house is built. and how do we know that succot has the connotation of a house? as it is written (genesis 33:17, and jacob travelled to succot. he built himself a house

can be read, to aleph] the verse then reads, to aleph are we [it is our duty] to recognise and know the unity of unities, who is unified in all his names. 142. the second one is wisdom. it is thus written (proverbs 8:22, god procured me, the beginning of his way, before his works, from then (az. a beginning is nothing other than wisdom, as it is written (psalm 111:10, the beginning is wisdom, the fear of god. 143. the third one is the quarry of the torah, the treasury of wisdom, the quarry of the spirit of god. this teaches us that god carved out all the letters of the torah, engraved it with spirit, and with it made all forms. this is the meaning of the verse (1 samuel 2:2, there is no rock (tzur) like our god there is no former (tzayir) like our god. 144. these are three. what is the fou

SETH IN THE MAGICKAL TEXTS

e two a's was dropped or misread, something very much like aberamentho is the result (church and gnosis [cambridge 1932] 83. but this explanation is not sustainable. it may be said that "rhadamanthus in classical tradition was just and kindly, as is the aberamentho of pistis sophia" however, in later tradition, forthcoming.for instance.in virgil, rhadamanthus is a terrifying "judge in the land of fear c, examining, punishing and forcing [people] to confess (aen. vi.566-67. moreover, jesus in the untitled work in the askew codex is not a judge in the underworld, but a saviour and a revealer. the judging and punishing functions are ascribed to other beings (ch. 140. one of these beings actually is typhon. thus, seth-typhon is clearly distinguishable from jesus in codex askewianus. the latter

SETIAN DIVINATION

maturity. fourthly, the system must have uses in sorcery. let us consider the idea of war. now if you asked a general to write down the categories of war, he might write battles, logistics, strategy, civil affairs, morale, and so forth. if you asked a physician, her list might be shell shock, limb loss, field surgery, and the like. the lowly private might have boredom, mud, death of friends, and fear. now each of these is a complete map of war that serves the person doing the mapping. it reflects their needs, their observations and their wisdom. the setian looks for a system designed by rulers, for rulers- whether it would be crowley's tarot deck, the runes, the ogham and so forth. if you choose to read the divinatory system to aid/manipulate your friends, you impose upon them three thing

SEVEN SHADES OF SOLITUDE

be the outer physical limitations of spatiality, appearance or behaviour, or the inward limitations of spirituality, mentality, moral awareness, emotional sensibility, sexuality, and so forth. it is the hermitage of the laughing saint who prays with equal mirth in graveyard or brothel, chapel or thicket. this is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue of this station, together with the myriad and nameless arcana which the hermit may fi

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

because they have never asked. your chance to grow in stature is here and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many brothers and sisters who have left their legacy behind for the benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combi

elong to you. see, your load is getting lighter already. however, the majority of us will probably still have a few limitations left even after returning those that belong to others, so a portion of your cbr adept's training will of necessity deal with ridding yourself of those few left on your list. this is an early step in the process of awareness. when we are free of limitation, we are free of fear. then when we are free of fear, we can remove our heads from the sand and take a close look at what is around us. more than that, we can do more than wait for something to happen to us. yes, we can take steps to change endings. in fact, we may shuffle things around and create endings much more to our liking. however, before we begin making changes, we must first learn to see their outcomes. r

ent who unlike all earthly parents can't run out of resources and never worries about what will happen next. in fact, imagine a parent who is balanced and acts in the best interest of the all. you are part of the all and therefore, your parent will act accordingly. the force flows freely to all who will receive it and causes the sun to shine and the rain to fall for all, even if they ignore it or fear or hate it. all have the same opportunity; it is, however, the manner in which that opportunity is accepted and the direction in which it is steered that makes all the difference in the world. at this point, it would be well for all adepts to clear their minds of any preconceived notions about lucifer and the all of which each one of you are a part, and start seeing clearly for the first time

ires and needs. each has a place of comfort of their very own, and through the years, they furnish it with anything that makes them happy. of course, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appears to surprise and delight his offspring. oh there is more, much more, but if you travel the cbr path, you'll find out for yourself. in any case, never fear, there is an eternal place in the all for each and every brother and sister that is his or her true and proper inheritance, according to the desires of his or her heart. it is just the right place and just the right size, custom fit in every detail, for it is a special place, a safe harbor, and a joy to behold. as to the whereabouts of each adept's special place, we can only say that its addr

SIFRA DETZNIYUTHA

ntention in every one of the nine ways as behooves, he is the human being that honors the master, the holy name. and of him it is written: for they that honor me i will honor, and they that despise me shall be lightly esteemed.188 i will honor. in this world, to fulfill and to bring about all his needs, and all the nations of the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious, even though he did not study sufficiently. for he merited to mind the knowledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

is the most in fashion "yes, in painting, perhaps" answered my host "but in literature "it was of literature i spoke. our growing poets are all for simplicity and betty foy; and our critics hold it the highest praise of a work of imagination, to say that its characters are exact to common life, even in sculpture "in sculpture! no, no! there the high ideal must at least be essential "pardon me; i fear you have not seen souter johnny and tam o'shanter "ah" said the old gentleman, shaking his head "i live very much out of the world, i see. i suppose shakespeare has ceased to be admired "on the contrary; people make the adoration of shakespeare the excuse for attacking everybody else. but then our critics have discovered that shakespeare is so real "real! the poet who has never once drawn a c

ently forward. wild musician, thy daughter has given thee back more than the life thou gavest "my poor violin" said he, wiping his eyes "they will never hiss thee again now" chapter 1.iii. fra si contrarie tempre in ghiaccio e in foco, in riso e in pianto, e fra paura e speme l'ingannatrice donna "gerusal. lib" cant. iv. xciv (between such contrarious mixtures of ice and fire, laughter and tears, fear and hope, the deceiving dame) now notwithstanding the triumph both of the singer and the opera, there had been one moment in the first act, and, consequently, before the arrival of pisani, when the scale seemed more than doubtful. it was in a chorus replete with all the peculiarities of the composer. and when the maelstrom of capricci whirled and foamed, and tore ear and sense through every v

gh the eye, sighs its natural and native language of first love. it was not so much admiration, though the face that reflected itself on every wave of her restless fancies was of the rarest order 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 desire

a deep and melancholy shade settled over the face of the cavalier. he looked up at the quiet house buried amidst the vine-leaves, and turned again to the vivid, animated face of the young actress "it is well" said he "a simple heart may be its own best guide, and so, go on, and prosper. adieu, fair singer "adieu, excellency; but" and something she could not resist an anxious, sickening feeling of fear and hope, impelled her to the question "i shall see you again, shall i not, at san carlo "not, at least, for some time. i leave naples to-day "indeed" and viola's heart sank within her; the poetry of the stage was gone "and" said the cavalier, turning back, and gently laying his hand on hers "and, perhaps, before we meet, you may have suffered: known the first sharp griefs of human life, know

, great and marvellous bird, bears him away) and now, accompanying this mysterious zanoni, am i compelled to bid a short farewell to naples. mount behind me, mount on my hippogriff, reader; settle yourself at your ease. i bought the pillion the other day of a poet who loves his comfort; it has been newly stuffed for your special accommodation. so, so, we ascend! look as we ride aloft, look! never fear, hippogriffs never stumble; and every hippogriff in italy is warranted to carry elderly gentlemen, look down on the gliding landscapes! there, near the ruins of the oscan's old atella, rises aversa, once the stronghold of the norman; there gleam the columns of capua, above the vulturnian stream. hail to ye, cornfields and vineyards famous for the old falernian! hail to ye, golden orange-grove

SIR WALLIS BUDGE EGYPTIAN MAGIC

text reads "isis cometh and hovereth over the city, and she goeth about seeking the secret habitations of horus as he emergeth from his papyrus swamps, and she raiseth up his shoulder which is in evil case. he is made one of the company in the divine boat, and the sovereignty of the whole world is decreed for him. he hath warred mightily, and he maketh his deeds to be remembered; he hath made the fear of him to exist and awe of him to have its being. his mother the mighty lady, protecteth him, and she hath transferred her power unto him" the first allusion is to the care which isis shewed for horus when she was bringing him up in the papyrus swamps, and the second to his combat with set, whom he vanquished through the might of isis. p. 49 7. the amulet of the collar of gold, this amulet wa

SOLOMON

omon was overjoyed, and praised and glorified the god of heaven and earth. and on the morrow i called the boy, and gave him the ring, and said to him "take this, and at the hour in which the demon shall come unto thee, throw this ring at the chest of the demon, and say to him 'in the name of god, king solomon calls thee hither' and then do thou come running to me, without having any misgivings or fear in respect of aught thou mayest hear on the part of the demon" 7. so the child took the ring, and went off; and behold, at the customary hour ornias, the fierce demon, came like a burning fire to take the pay from the child. but the child according to the instructions received from the king, threw the ring at the chest of the demon, and said "king solomon calls thee hither" and then he went o

d estrange their hearts" 23. and i said to him "is this thy only business" and he answered me "i transport men into fits of madness and desire, when they have wives of their own, so that they leave them, and go off by night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds" 24. and i adjured him by the name of the lord saba th, saying "fear god, asmodeus, and tell me by what angel thou art frustrated" but he said "by raphael, the archangel that stands before the throne of god. but the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk" i again asked him, and said "hide not aught from me. for i am solomon, son of david, king of israel. tell me the name of the fish which thou reverest" and he answere

g is in fruitful places, but my procedure is this. i seat myself beside the men who pass along among the tombs, and in untimely season i assume the form of the dead; and if i catch any one, i at once destroy him with my sword. but if i cannot destroy him, i cause him to be possessed with a demon, and to devour his own flesh, and the hair to fall off his chin" but i said to him "do thou then be in fear of the god of heaven and of earth, and tell me by angel thou art frustrated" and he answered "he destroys me who is to become saviour, a man whose number, if any one shall write it on his forehead [1, he will defeat me, and in fear i shall quickly retreat. and, indeed, if any one write this sign on him, i shall be in fear" and i solomon, on hearing this, and having glorified the lord god, shu

he jebusaeans, and there i saw jebusaean, daughter of a man: and fell violently in love with her, and desired to take her to wife along with my other wives. and i said to their priests "give me the sonmanites (i.e. shunammite) to wife [1" but the priests of moloch said to me "if thou lovest this maiden, go in and worship our gods, the great god raphan and the god called moloch" i therefore was in fear of the glory of god, and did not follow to worship. and i said to them "i will not worship a strange god. what is this proposal, that ye compel me to do so much" but they said [2] by our fathers [1. song of sol. vi. 12. 2. uthe s (sic) stands in the ms; perhaps ta s thea s should be read] 129. and when i answered that i would on no account worship strange gods, they told the maiden not to sle

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s being formed it fails, it approaches, and it is gone. hence becoming never ends in being, for the process never leaves off, or is stayed. from seed it produces, in its constant changes, an embryo, then an infant, then a child; in due order a boy, a young man; then a man, an elderly man, and an old man; it undoes former becomings and that age which has been to make those which come after. yet we fear (how absurdly) a single death we who have died so many deaths, and yet are dying. for it is not only that, as heraclitus would say, death of fire is the birth of air, and death of air is 12 christianity as mystical fact the birth of water. the thing is much clearer in our own selves. the man in his strength is destroyed when the old man comes into being, the young man was destroyed for the ma

th and parable in plato can be paralleled in other contexts. for example, in the literature of ancient india there is a parable attributed to buddha: there was a man who was passionately attached to life, and was on no account willing to die, who found himself pursued by four serpents. he heard a voice notes 219 warning him to feed and bathe the serpents from time to time, but the man ran away in fear of the serpents. again he heard a voice, warning him that he was being chased by five murderers; again he ran away. a voice told him of a sixth murderer who was about to cut off his head with a sword; once more he took to flight. he came to a deserted village. he heard a voice telling him that thieves were about to raid the village, and again he took to flight. he came to a great river. feeli

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

ers. people have a hard time believing or understanding just how organized the illuminati really are here in america, comprising about 1-2 percent of the total population "yes, bush, rumsfeld, cheney, kerry, the clintons and the others in power are all a part of it and they are in the governmental division of the illuminati. however, i do not want to mention other members not in public office for fear of getting sued. saying that the illuminati's main goal is to depopulate the world and create a unified, one world government, svali said to fully understand illuminati cult programming it's first important to comprehend the structure and philosophy of the worldwide organization as she learned it as a child growing up in the ranks. in a manuscript from a book she is trying to publish, written

children and claiming she was bi-polar or psychotic. it's a simple method: if the "turncoat messenger" is high-level, high-profile or extremely dangerous to the illuminati cause, kill them and make it look like an accident or a death from natural causes. but if they're like svali, knowledgeable but in middle management of the illuminati pack, they usually let them die a slow death from isolation, fear and poverty. further, the illuminati strategy is to deny, deny, deny and discredit, discredit, discredit until hell freezes over if need be. think about it. is it better to create an ugly scene, drawing attention with violence? or is it more effective to depict svali as a psychotic, delusional woman who talks off the top of her head without any basis in fact? but through all the tough times s

ed, 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 missing after going public with details of her lifelong experience in the illuminati, including childhood torture and brainwashing, svali has disappeared. 26 jul 2006 by greg szymanski in january, a

e did to them. they would go psychotic, or they wouldn't survive it, probably. they wouldn't be able to psychologically handle it. gs: tell us some examples of what you were doing. program techniques. sv (sighs) sometimes (sigh) it would involve, normally we would start with a hypnotic induction or even sometimes we would inject a medication. a lot of times especially young children have a lot of fear when they are going into programming, but adults do too. we want them to relax. we give them a very short-acting medication to relax them. we would then invoke a hypnotic state in them. if it was an older person i would be checking that the codes are already installed. if i was getting ready to install programming in like a young child, i would tell them, explain to them very patiently exactl

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

secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and si

arianism that crushed the hero is based on ending one simple, useless-sounding freedom "freedom" it says "is the freedom to say that two plus two make four."31 how incredible! whitaker is right on target. who would have ever thought that in the once great united states of america would reside almost 300 million souls, virtually every one of whom today is shaking in his boots, quivering, numb with fear over what dreadful things might happen if he just once simply put his foot down, gritted his teeth, and spit out the words: i see the little man on the stair. he is there! and two plus two makes four. and that's all there is to it. period! how sad that most men, by their cowardly silence, become secret collaborators, acquiescing in their own enslavement. what a marvelous and wonderful world t

oices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and 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 s

ca and wield such awesome power within the planetary realm. power is addictive. former secretary of state and illuminati insider extraordinaire henry kissinger once smiled and confided "power is the ultimate aphrodisiac" to communicate ultra secret, coded, visual messages of an evil and conspiratorial nature to each other or to the whole group by way of the world's most influential media, with no fear of being reprimanded or of ever being punished for the crime must, indeed, be akin to ingesting a mind-altering, soul-satisfying aphrodisiac. these men lust for power, and conveying secret messages unintelligible to the ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oys

orld movers and shakers. it is an 42 codex magica awesome feeling, no doubt, to find oneself in company with the aspiring and actual rulers of the planet. naturally, for the lesser initiate, seeing the top adepts displaying masonic, rosicrucian, o.t.o, and other signs and symbols in major propaganda and cultural organs (tv, newspapers, magazines, internet, books, public forums, etc) also instills fear and dread. fear and dread of what the organization powerful as evidenced by its public display of its chief symbols to a profane, ignorant mass audience might do to them if they ever should be so bold or so foolish as to damage its assets, reveal its secrets, or betray it: there is an inevitability..which is at once its horror and its joy..once an accepted disciple has definitely undertaken t

THE BLACK LODGE

on of the subversive effect that their influence can have upon us. this is exactly the mistake which the "black brethren" make, another of the ways in which those misguided creatures seal themselves off from the universe. always remember this dear brothers and sisters: the discipline which initiation imposes on all of our instincts and appetites is that same discipline which the "demons"so loath, fear and avoid above all else. this fact has a further implication: the forces which initiatic discipline concentrate around the attention of the "demons" and thus do they attempt to protect the consciousness of the cave dweller, the troglodyte which they have been protecting for millions of years. when we attempt to raise our consciousness above the evolutionary "norm (which these "demoniac force

hey are under the attack of demoniac forces since the first moment they aspire to initiation; second, that those forces must be conquered and put to the service of the true will. if aspirants let themselves be dominated, instead of dominating, in a certain sense they are eaten and digested by the demons, and become mere instruments of the demoniac worlds on the earth. should the aspirants, out of fear or repulsion, avoid all contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choron

inate all artificial obstacles to the union among human beings. if a married woman wants to go to bed with another man than her husband, she ought to do this, and the husband ought not to interfere. if the husband wants to do the same, the wife ought not to interfere. jealousy is not a sign of love (another delusion instilled by the black lodge. jealousy is an emotional compound of equal parts of fear, egotism and envy. it is one of the lowest emotions of which a human being is capable, and should be kept under stern control by all true lovers. the sole limitation to love is that it must be under will. this means that sexual attraction ought to be subordinated to the true will of each of us. but only a human being who knows his or her true will knows when to repress the emotion, and when n

THE BOOK OF PLEASURE

ssion of black eagle, painted in 1946. 7. howard phillips lovecraft (1890-1937. the new england writer whose tales of terror involve traffic with extra-terrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by be

refore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the des

but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth, 0 while ofttimes the ornamentation of imbecility. as a 9 virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taug

you must pray) as a means of exhaustion, and by that you will obtain your desire. some do much to show the similarity of different religions; certainly by it i prove the possibility of a fundamental illusion, but that they never realise-or this ukase they are the mockery, for how much they regret! they suffer more conflict than the unenlightened. with what they can identify their own delusion of fear they call truth. they never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. better is it to show the essential difference of religions. it is as well 10 to know that various means; is not their object to deceive and govern? surely then, for the attainment of the transcendental, god and religion should have no place. some prais

e symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his fo

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

tic solitaire path. i have, and do work with small groups from time to time, and i have had some formal training. my reasons for this path are simple, i spent twenty years of my life in the navy at a time when there were very few pagans in the military. it fit my needs. page 4 grimoire of eclectic magick) reality and responsibility( it is better to rush upon this blade than enter this circle with fear in your heart everyone at one time of another has wanted to twitch their nose, or blink their eyes, and have their house and children clean, and find a new wardrobe hanging in their closet. maybe if you have a maid, a nanny and someone to do your shopping, and you ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the

living creatures. it is one pagan view point that the great mother gave birth to all things, meaning that we are all part of each other, as well as every living creature and rock. do you respect yourself? do you respect the environment around you? if you don t respect yourself, how do you expect to be responsible with the art of magick, and respect its use. never practice magick from the space of fear or anger. these emotions, both tend to sour the desired results. in group work, you are only as strong, as your weakest link. that is why fear is the last thing you need in any group or circle. page 5 grimoire of eclectic magick) the wheel of the year( ha m in as ule y bolg mi tar s a o ta l i e n b tha il as n s h ad g h ul bo a n m pagans celebrate eight festivals, or sabbats in the cycle o

. these are the notes on correspondences, as well as some of the spells that you have used and found to work well for you. the last section of your grimoire, is used for your rituals. on a personal note, i have found it advantages to write only upon one side of a page. this way, i can turn the book upside down, and write my rituals from the back (now the front) to the front (now the back, without fear of running out of room. it also makes it easier, for me, to find things. the last tool you (might) need is a robe. i say might for a number of reasons. the first of these is the fact that some traditions practice skyclad. the second reason, is that due to your environment, it might not be practical to use a robe. in the latter case, you should have something symbolic, like a ring, talisman or

material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativ

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

m that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the sa

understanding stories that they have heard or read in the media or from actual witnesses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often a friend of a friend. the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions

le to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal

heresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society s reaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves practitioners of the craft of the wise, would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fascina

sins. devoted members of their families can offer prayers and oblations which can assist those souls in purgatory to atone for their earthly transgressions and achieve a restoration of their union with god. protestant christianity does not offer its followers the opportunities for afterlife redemption afforded by purgatory or any other intermediate spiritual state, but it has removed much of the fear of hell and replaced it with an emphasis upon grace and faith. while fundamentalist protestants retain the traditional views of heaven and hell, there are many contemporary protestant clergy who have rejected the idea of a place of eternal torment for condemned souls as incompatible with the belief in a loving god of forgiveness. hell has been transformed from a place of everlasting suffering

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

m that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the sa

understanding stories that they have heard or read in the media or from actual witnesses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often a friend of a friend. the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions

le to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal

heresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society s reaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves practitioners of the craft of the wise, would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fascina

pirit of a person who is known to be deceased. the spirit form of the ghost may appear as a mistlike, amorphous mass; a lifelike, but transparent, image of a person; or an exact physical replica of an individual known to be dead. even if the person represented by the manifestation is well known or loved by those who encounter its presence, the appearance of a ghost most often provokes feelings of fear or awe. although the terms ghosts and phantoms are generally interchangeable in popular usage, many psychical researchers who specialize in such areas of the unknown draw the distinction that phantoms are most often associated with locales that over the years have built up unique atmospheres, such as places of battle, tragedy, or great suffering. in such hauntings, certain ethereal figures ma

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind fs fascination with the unknown quite likely began with the most basic of human emotions.fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the sa

erstanding stories that they have heard or read in the media or from actual witnesses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often ga friend of a friend. h the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of gsuperstition, h a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitio

le to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species. many appearing more animal-like than human.struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal

eresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society fs reaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves gpractitioners of the craft of the wise, h would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fasc

nated those whose persistence in seeking access to their mysteries were unwelcome. 1 chapter exploration the assassins the decided ones of jupiter the freemasons the garduna the holy vehm the illuminati the knights templar the leopard men the mau-mau the rosicrucians the thuggee the tongs introduction in this chapter a number of secret societies will be examined that have fueled the imaginations, fear, and envy of those on the outside of the mysterious organizations for hundreds of years. one of the favorites of paranoid conspiracy theorists, the freemasons, while once powerful and influential throughout the western world, is today regarded by many as little more than a social relic of the past. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidiou

THE GOD OF THE WITCHES

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

p, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardly be an alarming experience for a mortal to meet a fairy, a creature he could crush betweenhis finger and thumb. why then were our ancestors so afraid of fairies? the horror and fear of them is seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror is expressed in numerous popular rhymes and in popular tales as well as by the poets. a charm tobe said at night runs as followssaint francis and saint benedight, bless this house from wicked wight, from the nightmare and the goblin that is hight goodfellow robin; keep it from al

d witchcraft, from joan of arc in 1431down to the middle or end of the seventeenth century, the most damning evidence against the accused wasacquaintance with the fairies; proof of such acquaintance meant, with very rare exceptions, condemnation tothe stake. these fairies were not the little gossamer-winged flower-elves of children's tales, but creatures offlesh and blood, who inspired the utmost fear and horror among the comfortable burgher folk of the towns,and filled the priests and ministers of the christian church with the desire to exterminate them.the number of recorded marriages between "mortals" and fairies is another proof that fairies were the samesize as ordinary folk and that they were human. the plantagenet kings had a fairy ancestry; conn, king oftara, married a fairy as his

earned that their best defence was to strike terror into the hearts of their savageneighbours. to them the new metal was part of the equipment of their formidable enemies and they held it in the god of the witcheschapter ii. the worshippers18horror, but they still worked so well in bronze that their swords were coveted by the invaders. it was from ourancestors of the iron-age that the traditional fear of the fairies was derived, the terror of the cunning andimplacable enemy which is found in all records of fairies until shakespeare dispersed it. undoubtedly ascivilisation advanced and more land came under cultivation the fairy people must have mingled more andmore with the settled population, till many of them entered the villages and became indistinguishable fromthe "mortals. it is the sa

upposed tohave been his garter or string of his bonnet" he was carried out into the air and all means were used to bringhim round" but he revived not, but so ended his life miserable by the help of the devil his master" in 1696john reid in renfrewshire[29] was in prison awaiting his trial for witchcraft, he was asked one night"whether he desired company or would be afraid alone, he said he had no fear of anything. the nextmorning he was found strangled, with his own neckcloth tied loosely round his neck and fastened to a smallstick stuck into a hole above the chimney-piece "it was concluded that some extraordinary agent had doneit, especially considering that the door of the room was secured, and that there was a board set over thewindow which was not there the night before when they left

THE GOLDEN ESSENCE

w, later will never come. the people who defer their spiritual initiative, and wait through their whole lives, will find a lot of time to continue to wait in death, because now is the only time there is, or will ever be, and now will retain its basic character (which for most people is a series of precarious and strange journeys through many life-conditions, alternating with dark periods of rest, fear, and forgetfulness in the underworld) until awareness and realizations of truth transform it. the gnostic teacher in the gospel of thomas states the reality of the issue best when he says, the kingdom of heaven has already come, spread out upon the earth, only men do not see it you see, the entire universal process is not happening on a linear timeline. the cunning fire, and all the forms and

psychic state symbolized by the child, is also rightly called master or mistress. even though, as has been mentioned, the lightbringer orvendale s re-emergence and perfection (symbolized by the divine child) is timelessly complete, when the master orvendale is met as his other face, that of the dark guardian, he does not appear to mediate the fire s perfected grace, but instead he seems to spread fear and limitation- but, once again, man and myth merge in strange ways, and the mind of a being who is lacking understanding or not ready for the touch of the fire will, through his own ignorance or actions, meet not the bright one, but the dark guardian, a reflection of his own lack of sight and limitations. it s not such a condemnation, for all people must face the guardian, eventually, becaus

ather, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwise seduced/taken down into the underworld by a darker brother of her father (who can esoterically be seen as the darker face of her father, the king of the underworld and death) where she passes through the various terrors of the underworld (and her own fear of being taken from the world above) before she bears a divine child, who is later responsible for lifting her (and through her, all of the souls of the underworld and this world) to the blessed, realized state. such is the pattern that we observe in the greek myths of demeter, kore, hades, and brimos or dionysos-iakkos, the glorious child that kore bore to hades, and who was part of the reve

child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of the great mother and father, and due to the attracting and fated power of love and desire, falls into the great entrapment of life and death- and has to go into the underworld of mortal existence, fear, cyclic change, and limitation, until the penultimate result of that marriage, the marriage of the soul to the cycles of life and death, is shown- the blessed child. the blessed child is then taken by the forces of death and chaos, before arising again, and being sheltered to where he can grow up, and then, returning triumphantly to his source, he brings about the regeneration of all. this my

atter how tragic life can seem, no matter how immense loss can seem, or death, there is a final and ultimate resolution, a final and ultimate point. from suffering and joy will come the child- the presence of divinity and the cunning fire deep within all things and events will emerge one day, to sanctify and regenerate all things. all things will be made whole, all things made new. the daughter s fear of descending into the underworld, or into her ordeals, mirrors our own natural fear of death and the unknown; her fear of intrusion or of ravishing or even of the normal sexual encounter that awaits beyond seduction is likewise a natural fear of many women before their first sexual encounters. fate, life, and death can be said to ravish each and every one of us, and to force us towards our o

THE KEY TO THE MYSTERIES

he great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to the mathematics of god. mysteries of other worlds, hidden forces, strange revelations, mysterious illnesses, exceptional faculties, spirits, apparitions, magical paradoxes, hermetic arcana, we shall say all, and we shall explain all. who has given us this power? we do not fear to reveal it to our readers. there exists an occult and sacred alphabet which the hebrews attribute to enoch, the egyptians to thoth or to hermes trismegistus, the greeks to cadmus and to palamedes. this alphabet was known to the followers of pythagoras, and is composed of absolute ideas attached to signs and numbers; by its combinations, it realizes the mathematics of thought. solomon repres

he form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragged god with him in his fall. and therefore, from this sublime fall, he rises again glorious, with the great convict of calvary, and enters with him into the kingdom of heaven. for the kingdom of hea

er torments, became the bride of eros; adonis, raised from death, found again his venus in olympus; job, victorious over evil, recovered more than he had lost. the law is a test of courage. to love life more than one fears the menaces of death is to merit life. the elect are those who dare; woe to the timid! thus the slaves of law, who make themselves the tyrants of conscience and the servants of fear, and those who begrudge that man should hope, and the pharisees of all the synagogues and of all the churches, are those who receive the reproofs and the curses of the father. was not the christ excommunicated and crucified by the synagogue? was not savonarola burned by the order of the sovereign pontiff of the christian religion? are not the pharisees to-day just what they were in the time o

father of slavery. duty is devotion; right is selfishness. duty is sacrifice; right is theft and rapine. duty is love, and right is hate. duty is infinite life; right is eternal death. if one must fight to conquer right, it is only to acquire the power of duty: what use have we for freedom, unless to love and to devote ourselves to god? if one must break the law, it is when law imprisons love in fear "he that saveth his life shall lose it" says the holy book "and he who consents to lose it will save it" duty is love; perish every obstacle to love! silence, ye oracles of hate! destruction to the false gods of selfishness and fear! shame to the slaves, the misers of love! god loves prodigal children! v the quinary the quinary is the number of religion, for it is the number of god united to

thou then believe that so thou wilt escape alone, or almost alone, from the enormous ruin of mankind- devoured by a jealous god? thou art impious, and a hypocrite. dost thou turn life into an orgie, and hope for the slumber of nothingness? thou art sick, and insensate. art thou ready to suffer as others and for others, and hope for the salvation of all? thou art a wise and just man. to hope is to fear not. to be afraid of god, what blasphemy! 27 the act of hope is prayer. prayer is the flowering of the soul in eternal wisdom and in eternal love. it is the gaze of the spirit towards truth, and the sigh of the heart towards supreme beauty. it is the smile of the child upon its mother. it is the murmur of the lover, who reaches out towards the kisses of his mistress. it is the soft joy of a l

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

etic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system of strength and will by the very foundation up no longer is christian dogma infecting the basis of the great work. illustrated heavily by elda isela ford, the original manuscript sigils are given with some new interpretations of the goetic djinn, the luciferian edition of th

THE MAGICIAN S KABBALAH

os with wisdom, and the memra, or word. john states "in the beginning was the logos, and the "wisdom of solomon" says "like a fine mist she [wisdom] rises from the power of god. she is the reflection of the everlasting light. herself unchanging, but makes all things new. she spans the world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is called fear (as geburah is also entitled pachad, or fear. whereas the fear of geburah is the fear of the "vengeful lord, the fear spoken of in chockmah is the mystical fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic

ch this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem-heh, transliterated as chkmh. the letters have the following

all that is mobile in movement..govern[s] the sky of the fixed stars, notably the twelve signs of the zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (cho

ight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifies in hebrew a number of related meanings, around the theme of strength: strength, power, force, valour, courage, victory, might, god, strong, mighty, hero. geburah is connected with the punishment of god, rigour, severity, and justice. an alternative title of this sephirah is pachad, meaning "fear. its most negative aspect is said to be blind fanaticism, which is often the result of a fear of that which is considered different to one's own beliefs. when the seven sins are allocated to the tree, the sin of geburah is said to be that of anger. it is also connected, in a more positive sense, with discipline and energy. obviously, these aspects are counterbalanced by those of chesed "lovin

n, and chesed, symbolised by the peaceful lady, whose own demeanour in sufficient to placate the beast. it should be noted that geburah is passive to chesed, and that as dion fortune states, many of the social and psychological problems we face can be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or allow our fear to drive us rather than our urges to creativity. obviously, if chesed were not constrained by a correctly functioning geburah, life would become dysfunctional in the opposite extreme, with chaos and anarchy without point. it is the work of the adept grades in the initiatory system to learn to balance these states both within and without, to ensure that tiphareth, the pivotal point of the tree

THE MIDDLE PILLAR

h previously for various reasons were latent. incidentally, its techruque is such that neurotic symptoms which were too insistent upon expression either become eliminated or toned down by a process of equilibration. it will be obvious, then, that by magic2 we are not considering a theatrical craft or jugglery-and certainly not that mediaeval superstition whch was the chld of ignorance begotten by fear and terror. these definitions should be expunged from our thinking. for centuries magic has been quite erroneously associated with such pathologies as witchcraft3 and demonolatry4 due to the duplicity of charlatans and the reticence of its own so-called authorities. even today, the custodians of this knowledge, harassed by personal problems and more especially by their own power complex are s

fested in mind or body, is dangerous until the conflict in question has been recognized and accepted. the unconditional acceptance almost invariably acts as its resolution. any other attitude constitutes an escape. the escape mechanism is that so frequently adopted by the neurotic and must be avoided. it is the way of the coward. to face the conflict is to rob it and its consequences of crippling fear. honesty with oneself acts as a catharsis. one finds hmself endued with a new courage and greater ability to face one's problem in an entirely new and more practicable way. given the recognition of the conflict causing constipation, the symptom itself may be severely ignored, relying upon the bowel after the lapse of some days to recommence functioning of its own accord. the conflict and the

when the enquiry is honestly furthered, with a sincere view to self-knowledge, and internal resistance broken down by meditation or analysis, no doubt recovery would ensue. that is to say the disappearance of the alarming symptoms, and a return of normal function. the solvent to these difficulties, the practical solution of the problem, consists primarily in the elimination so far as possible of fear. of course, from the larger point of view, fear is an essential part of our make-up. man is so puny a creature on the face of the earth, and nature is vast and terrible in her operations. how else could it be that fear eats at the heart of each of us? but this is a wholesome fear-a fear which is the beginning of wisdom. the emotion under consideration is a pathological thing-fear of the futur

r. of course, from the larger point of view, fear is an essential part of our make-up. man is so puny a creature on the face of the earth, and nature is vast and terrible in her operations. how else could it be that fear eats at the heart of each of us? but this is a wholesome fear-a fear which is the beginning of wisdom. the emotion under consideration is a pathological thing-fear of the future, fear of position, a needless worrying about affairs which cannot be helped or changed, at least not by hugging a constant fear that they will change in a manner that is painful and sad. from the spiritual point of view, fears such as we have named act as a great freezer, as an inhibitor of action and of the free flow of vital energy from w i t h. the man who is afraid to embark upon a given course

e in a manner that is painful and sad. from the spiritual point of view, fears such as we have named act as a great freezer, as an inhibitor of action and of the free flow of vital energy from w i t h. the man who is afraid to embark upon a given course of action because it may lead to failure, or whose apprehension of success and of the future generally, is hardly likely to accomplish very much "fear is failure" says one magical aphorism "and the forerunner of failure. be thou therefore without fear, for in the heart of the coward, virtue abideth not."25 one of the most interesting instances of the psycho-therapeutic attitude to fear and anxiety and the escape-problem as a whole was groddeck's treatment, when he was a physician before applying psychology to his problems, of certain cases

THE MOTHMAN PROPHECIES

a grade b horror film from the 1930s. along the road there came a stranger in a land where strangers were rare and suspect. he walked up to the door of a crumbling farmhouse and hammered. after a long moment a light blinked on somewhere in the house and a young woman appeared, drawing a cheap mail-order bathrobe tightly about her. she opened the door a crack and her sleep-swollen face winced with fear as she stared at the apparition on her doorstep. he was over six feet tall and dressed entirely in black. he wore a black suit, black tie, black hat, and black overcoat, with impractical black dress shoes covered with mud. his face, barely visible in the darkness, sported a neatly trimmed mustache and goatee. the flashes of lightning behind him added an eerie effect "may i use your phone" he

of november 16, 1963, and so began one of the classics in ufology. four teen-agers were strolling along a country road near the park, going home from a dance, when the movements of the "star" caught their eyes. it dipped out of the sky and headed straight for them, finally dropping down behind some nearby trees. john flaxton, seventeen, said he suddenly felt very cold, and a sense of overpowering fear engulfed the group. they started to run. the light, now a golden oval-shaped object, reappeared from behind the trees and seemed to move along with them from a distance of about two hundred feet. when they stopped, the light stopped. then it was lost from sight behind the trees. the four youngsters slowed down, catching their breath. suddenly a tall, dark figure emerged from the woods and wad

or three days and he was converted to christianity on the spot and became st. paul. the second part of the phenomenon consists of the cover or camouflage for the first part, the "meandering nocturnal lights" as the air force has labeled them. if these lights appeared in cycles, year after year, century after century without any accompanying explanatory manifestations they would cause much greater fear and concern. but explanatory manifestations have accompanied them always, and these manifestations have always been adjusted to the psychology and beliefs of each particular period in time. the flying saucer/extraterrestrial visitants are not real in the sense that a 747 airliner is real. they are transmogrifications of energy under the control of some unknown extra-dimensional intelligence

certainly know what animal eyes look like-such as coon, dog and cat eyes in the dark. these were much larger for one thing. it's a good length of a football field to that hay barn. probably about 150 yards; still those eyes showed up huge, for that distance" as soon as the flashlight picked out the "eyes" bandit snarled and ran toward them. a "cold chill" swept over the man and he felt a wave of fear which kept him from following the dog. that night he slept with a loaded gun beside his bed. the next day he went looking for the dog "i walked out to the barn, looking for tracks. here and there i could see bandit's paw prints. these were rather easy to find, for he was a heavy dog, and the area was muddy" at the approximate position of the "eyes" he found a large number of dog tracks "those

sh tracks which apparently led from the porch to the spot where he ran in circles. there were no other tracks of any kind" bandit simply vanished into thin air "i think that the hardest thing to explain is the feeling involved. except to say it was an eerie feeling. i have never had this sort of feeling before. it was as if you knew something was wrong, but couldn't place just what it was" sudden fear. eerie feelings. something unnatural was stalking the hills of west virginia that november. the fear would become contagious. those frightening red eyes would settle in point pleasant, while mr. cold and his crew of cosmic zanies would spread their propaganda in mineral wells, forsaking their flying lantern chimney for a black volkswagen- 6- mothman! i. high explosives were manufactured in po

THE NECRONOMICON SIMON VERSION

glastonbury tor in england, and the ziggurats of mesopotamia. in both the european and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witc

female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the devil himself by the church. pazuzu, the beast, was brought to life by aleister crowley, and the demon walked the earth once more. with publicity provided by h.p. lovecraft. the devil pazuzu was a prime example of the type of devil of which the sumerians were par

ltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this a

des. i have wrestled with the black magician, azag-thoth, in vain, and fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by summoning the hordes of fiends i have made subject unto me, and so doing found ngaa, the god of the heathens, who breathes flame and roars like a thousand thunders. i have found fear. i have found the gate that leads to the outside, by which the ancient ones, who ever seek entrance to our world, keep eternal watch. i have smelled the vapours of that ancient one, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consum

was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azugbel- ya was no stranger to me than this sight, though the former seemed to melt into my hands! presently, i heard a voice, softly, some distance away and a more practical fear, that of the possibility of robbers, took hold of me and i rolled behind some weeds, trembling. another voice joined the first, and soon

THE PATH OF KABBALAH

a day. there is no shame in what concerns the elementary livelihood. however, with anything that goes beyond the necessary, the shame appears automatically. here is where one is compelled (willingly or unwillingly) to take society, family and himself into consideration. the highest spiritual degree is that of reciprocal love between man and the creator. but it can be attained only if a degree of fear precedes it. it is called the mitzva of fearing god. the last and highest mitzva that is built on top of the fear is that of the love of god. one cannot exist without the other. because we are made of a single egoistic desire that conducts and moves us, only fear can force the egoism to do anything in such a way that it will not carry out its desires without consideration. q: can a person be

vements in the group: apparent strangers can enter the group, and after some time they are no longer considered strangers. at the same time it happens that people who were in the group are suddenly pushed out, as though a centrifugal power threw them out, without a reasonable explanation. they can be people who have already given everything they were supposed to give to the group. each of us must fear that he or she might be that person. that melting pot gradually builds the condition by which any person, who endures despite the egoistic personal discomfort, will ultimately break through to the spiritual world. there is a lot of internal hard work needed here. but one who takes that path finds daily innovations inside himself. one feels the inner changes and how the understanding of the wo

parachute behind him, but in the first seconds that he falls in midair, he prays and asks himself what does he need all that for. but then the parachute opens above him and he feels complete certainty. but that too does not last very long because he will soon have to land on the ground. he forgets that the parachute defends him and utilizes his own ability and skill to land safely. however, this fear is really subjective, because it is actually the parachute that holds him and lands him slowly on the ground. rabbi baruch ashlag used to say about one of his students that when he was given a new office, he was summoned to the minister s office. but the same night there was a banquet at the rabbi s. the students did not go to see the minister and did not get the job; he chose which was most

mes more complete then his current state. our animate body dies because we take away its egoistic satisfaction. the meaning of death is that the spiritual force that gives one the desire to live and absorb the force of life is taken from him. miscellaneous q: why are all the meetings with the creator performed on mountains (mt. olives, mt. moriah) etc? a: the word moriah comes from the word mora (fear; the word har (mountain) comes from the word hirhurim (contemplations) of mora, which is a screen for the gar of every degree. sinai comes from the word sinaa (hatred, because there is concealment of the light of mercy. it is hatred that the nations begin to feel toward israel after the reception of the torah. it is a screen for the vak of the degree because israel are the fewest of all peopl

book of zohar is preferable and above all other studies (the chidah "redemption depends primarily on the study of the kabbalah (the vilna gaon "even shlema" 11,13. 105 of 273 "on the learning of the zohar there are no restrictions (the chafetz chaim "if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine. thus, they would have acquired the fear of heaven instead of secular sciences (rabbi isaac from kamarna. the book "notzar chesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2 "in the future only with the help of the book of zohar will the children of israel go out from the exil

THE ROSICRUCIAN MANIFESTOS

hat are desirous of our society) behold the same with your own eys; but every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewed, and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is discribed the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, they do without fear or hurt, tread on, and bruise the head of the old and evil serpent, which this our age is well fitted for: every side or wall had a door for a chest, wherein there lay diverse things, especially all our books, which otherwise we had, besides the vocabular of theo

eptable, for to be manifested to everyone rather that to have it kept and spared, as an especial ornament for the appointed time to come? wherefore should we not with all our hearts rest and remain in the only truth (which men through so many erroneous and crooked ways do seek) if it had only pleased god to lighten unto us the sixth candelbrium? were it not good that we needed not to care, not to fear hunger, poverty, sickness and age? were it not a precious thing, that you could always live so, as if you had lived from the beginning of the world, and, moreover, as you should still live to the end thereof? were it not excellent you dwell in one place, that neither the people which dwell beyond the river ganges in the indies could hide anything, nor those which in peru might be able to keep

permitted that he may see, and for his instruction use, those great letters and characters which the lord god hath written and imprinted in heaven and earth s edifice, through the alteration of government, which hath been from time to time altered and reviewed, the same is already (although as yet unknown to himself) ours. and as we know he will not despise our inviting and calling, so none shall fear any deceit, for we promise and openly say, that no man s uprightness and hopes shall deceive him, whosoever shall make himself known unto us under the seal of secrecy, and desire our fraternity. but to the false hypocrites, and to those that seek other things than wisdom, we say and witness by these presents publicly, we cannot be made known, and be betrayed unto them; and much less they shal

THE SHADOWED ONES

y. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon found that which we knew from the moment we awoke fear and hate. they sought to destroy us and our children, who grew angry and tasted their flesh and blood. in the rivers of spilt life did this bestial fire grow in our children, called the nefilim who cut down their enemies. as time wore on, our children died and many spread forth through the world, hiding and seeking refuge in new areas not saturated in the lore of our kind. we grew tired and o

on by invocation and instinct, seek his essence by the will itself. belial a watcher who fell with azazel, who was given lordship of the gates of the hidden place, called hades or hell by some. in this inferno and darkened place does the spirit test itself, and is either illuminated and empowered by fire or consumed by it. those who are like azazel emerge as gods and goddesses, yet who find a new fear are torn apart and devoured by the serpents and demons which would bend to the will of the daring. belial grants the power of will to the knowledge of worldly power. shamsiel- a watcher who brings to man and woman the knowledge of the sun, both of inner wisdom to know the self and to seek the times of growth within the gardens we so seek to cultivate. know yourself in those mysteries, forever

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

i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all mysteries locked in the esoteric sign of the sabbatic goat, the baphomet of mendes, the signatures of solve and coagula. gthe everlasting yea and nay. h a.m.e.n. my faults are more numerous than i care to think of; yet it is without fear or trepidation that i offer this essay to the public. it has been a difficult task. in simple words and complex symbols crowley has written with st. leo. gknow, o man, thy dignity; h and this i have in this essay attempted to explain, though many i am afraid will misunderstand me, and more still misinterpret my modest efforts. for these latter ones i can but exclaim: gcaeterum scis quid ego c

xhilarating pangs? h asked pallas, in mr. gosse fs ghypolympia, h in answer to the query of asculapius, gwhat is pleasure? h we see the mortal form of the immortal healer climbing along the jutting cornice of some cliff, in search for the simples of life; and as the zephyrs waft his long ashen locks around his furrowed brow, his trembling hand clutches some rugged crag, more perhaps from joy than fear. and so, as we now open the works of aleister crowley, we are filled with an exhilarating chain of pangs; mortal-like we are never sated, and as our lips taste the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled t

n the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fruitlessness assails the night with hollow repercussion, like dim tombs wherein some vampire glooms *the temple of the holy ghost, vol. i, p. 185. this last line is one of the most expressive ever written by crowley, and in the last word gglooms h is concentrated more than terror or fear, a brooding unnameable horror, comparable to the word gcrowd h that blake makes use of in his gmad song h: like a fiend in a cloud. with howling woe after night i do crowd and with night will go. both poets have chosen here not the only word that could be chosen, but the only word that would in the above poems express the maximum amount, of horror in the one case; and of desire in the other

iii, p. 39. and again: love, love, these raptures are like springtide rain nestling among green leaves *why jesus wept, vol. iii, p. 40. one more example of the diversity of crowley fs pen, before we deal with his place in the history of poetry. in the ggod-eater h we come across a most weird form of poetic imagination in the chants of rupha. the hag of eternity: crafty! crafty! that is the omen. fear not the foemen [she rises up. mine is the spoil of the grimly toil. gloomy, gloomy! ah! but i laugh. he is but a fool. he has lost! he is lost! take the staff! trace the rule of the circle crossed *the god-eater, vol. ii, p. 135. we have now seen, more or less, some of the chief influences which have exerted their sway over our poet fs mind; and i think we have shown him to be a worthy pupil

azor with which he has just slain madeline, a pure and innocent girl: kill yourself. such was her love, her duty to her motherhood; very different indeed was the love of ratoum. but anon. another picture of maternal affection, this time more musical, we find in gthe spring after, h of gmysteries: lyrical and dramatic h: no smallest cloud between me and my bride came like a little mist; one tender fear, too sweet to speak of, closed the dying year with love more perfect, for its purple root might blossom outward to the snowy fruit whose bloom to-night lay sleeping on her breast *mysteries; lyrical and dramatic, vol. i, p. 94. true love, the love of self in the soul of another, the poet paints very beautifully in the following charming lines: do you recall? could i forget? how once the full

THE ABYSS AND TABAET

initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand path religious texts composed. while fragments exist, the entire foundation of the avesta is based on prayers and hymns when sung or chanted in a mantra disciplined form, have the ability to create staotas or vibration

THE BOOK OF GATES

ut to thee, o my father, thou who art avenged on those who would work against thee, and in all the matters which concern thee thou art guided by magical ceremonies. thou hast the mastery, o osiris, thou hast the sovereignty, o khenti amenti, thou hast whatsoever is thine as governor of the tuat, o thou whose forms (or, attributes) are exalted in the hidden place the beatified spirits hold thee in fear, and the dead are terrified at thee. thy crown hath been restored unto thee, and i, thy son horus, have reckoned thy weakness there" the twelve gods who are in front of the shrine of khenti amenti say "let him of the tuat be exalted! let khenti amenti be adored! thy son horus hath restored to p. 136 thee thy crown, he hath protected thee by means of magical ceremonies, he hath crushed for the

THE SECRET RITUALS OF THE OTO

by entering this camp you have incurred the penalty of death? c: i do (w. puts his dagger to c. s throat) s: do you consider the honour of enrolling yourself among us full compensation for this doom? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (3 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. c: i do. s: advance, o free man, without fear (they leave him, and he advances to the centre of the camp. he is gently guided if necessary. arrived, they stop him) s: whom have you there? w: a poor, etc, as before. s: who answers for him? w: i, the father. s: pass, seeker of life (he is taken to the west of the well) s: whom have you there? w: a poor, etc, as before. s: who answers for him? e: i, the mother. s: pass, seeker of life (they

, as these. therefore in this ye do well, and in this ill, for that ye arrest aspiration, that ye suffocate and expire even at the moment when elsehow the threshold should be trodden and the shrine unveiled. behold the spirit of the lord is upon me and i prophesy. unless ye repent, then will the lord root out your order from its place. i the lord will laugh at your calamity; i will mock when your fear cometh. ye shall be the scorn of evil men and your reproach shall be in the mouths of women. in the great name of baphomet do i exhort you that ye turn swiftly to the lord if so be that the mercy of the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001

THE HOLY BIBLE KING JAMES VERSION

man s sake; for the imagination of man s heart [is] evil from his youth; neither will i again smite any more every thing living, as i have done. 8:22 while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 9:1 and god blessed noah and his sons, and said unto them, be fruitful, and multiply, and replenish the earth. 9:2 and the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth [upon] the earth, and upon all the fishes of the sea; into your hand are they delivered. 9:3 every moving thing that liveth shall be meat for you; even as the green herb have i given you all things. 9:4 but flesh with the life thereof [which is] the blood thereof, shall ye

23 that i will not [take] from a thread even to a shoelatchet, and that i will not take any thing that [is] thine, lest thou shouldest say, i have made abram rich: 14:24 save only that which the young men have eaten, and the portion of the men which went with me, aner, eshcol, and mamre; let them take their portion. 15:1 after these things the word of the lord came unto abram in a vision, saying, fear not, abram: i [am] thy shield [and] thy exceeding great reward. 15:2 and abram said, lord god, what wilt thou give me, seeing i go childless, and the steward of my house is this eliezer of damascus? 15:3 and abram said, behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 15:4 and, behold, the word of the lord [came] unto him, saying, this shall not be thine heir

the men were sore afraid. 20:9 then abimelech called abraham, and said unto him, what hast thou done unto us? and what have i offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. 20:10 and abimelech said unto abraham, what sawest thou, that thou hast done this thing? 20:11 and abraham said, because i thought, surely the fear of god [is] not in this place; and they will slay me for my wife s sake. 20:12 and yet indeed [she is] my sister; she [is] the daughter of my father, but not the daughter of my mother; and she became my wife. 20:13 and it came to pass, when god caused me to wander from my father s house, that i said unto her, this [is] thy kindness which thou shalt shew unto me; at every place whither we shal

ttle, and she cast the child under one of the shrubs. 21:16 and she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, let me not see the death of the child. and she sat over against [him] and lift up her voice, and wept. 21:17 and god heard the voice of the lad; and the angel of god called hagar out of heaven, and said unto her, what aileth thee, hagar? fear not; for god hath heard the voice of the lad where he [is] 21:18 arise, lift up the lad, and hold him in thine hand; for i will make him a great nation. 21:19 and god opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 21:20 and god was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21:21 and he d

e called the name of it sitnah. 26:22 and he removed from thence, and digged another well; and for that they strove not: and he called the name of it rehoboth; and he said, for now the lord hath made room for us, and we shall be fruitful in the land. 26:23 and he went up from thence to beer-sheba. 26:24 and the lord appeared unto him the same night, and said, i [am] the god of abraham thy father: fear not, for i [am] with thee, and will bless thee, and multiply thy seed for my servant abraham s sake. 26:25 and he builded an altar there, and called upon the name of the lord and pitched his tent there: and there isaac s servants digged a well. 26:26 then abimelech went to him from gerar, and ahuzzath one of his friends, and phichol the chief captain of his army. 26:27 and isaac said unto the

TRUE HISTORY OF WITCHCRAFT

who observed, in 1592 that "wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken (ibid, p 16. the "evidence" of the witch trials indicates, on the whole, neither the satanism the church and state would have us believe, nor the pagan survivals now claimed by modern wicca; rather, they suggest only fear, greed, human brutality carried out to bizarre extremes that have few parallels in all of history. but, the brutality is not that of `witches' nor even of `satanists' but rather that of the christian church, and the government. a true history of witchcraft get any book for free on: www.abika.com 7 what, then, are we to make of modern wicca? it must, of course, be observed as an aside that in

nference at the foot of the statue of liberty, where he announced that he was burning his british passport to protest britain's involvement in world war one. he tossed an empty a true history of witchcraft get any book for free on: www.abika.com 12 envelope into the water. he was dead serious, though, about the "satanism" of miltonian eternal rebellion, and the "satanism" of fundamentalism's dark fear of sexuality. the devil, however; the satanic "god of evil" was an absurdity to him, as to all thinking people, and he freely said so. the most popular form of "counterchristianity" to emerge in modern times, though, was anton szandor lavey's san franciscobased church of satan, founded april 30, 1966. lavey's church enjoyed an initial burst of press interest, grew to a substantial size, and a

TURNER ROBERT ARBETEL OF MAGICK

ther, and deliver his son from dangers, and bring him to a wife. so michael, the fortitude of god governeth the people of god: gabriel, the messenger of god, was sent to daniel, mary, and zachary the father of john baptist. and he shall be given to thee that desirest him, who will teach thee whatsoever thy soul shall desire, in the nature of things. his ministery thou shalt use with trembling and fear of thy creator, redeemer, and sanctifier, that is to say, the father, son, and holy ghost: and do not thou let slip any occasion of learning and be vigilant in thy calling, and thou shalt want nothing that is necessary for thee. aphorism 14. thy soul liveth for ever, through him that hath created thee: call therefore upon the lord thy god, and him onely shalt thou serve. this thou shalt do, i

thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. give me a/so an apt and teachable heart, that i may easily understand those things which thou shalt teach me, and may hide them in my understanding, that i may bring them forth as out of thy inexhaustible treasures, to all necessary uses. and give me grace, that i may use such thy gifts humbly, with fear and trembling, through our lord jesus christ, with thy holy spirit. amen the third septenary. aphorism 15. they are called olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare destinies, and to administer fatal charms, so far forth as god pleaseth to permit them: for nothing, neither evil spirit nor evil destiny

h his cunning sorceries, easily deceiveth the unwary. and he is not taken but onely by the finger of god, and is appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and tribulations, because the commandment hath it, that he shall bruise the heel of christ, the seed of the woman. we are therefore to exercise our selves about spiritual things, with fear and trembling, and with great reverence towards god, and to be conversant in spiritual essences with gravity and justice. and he which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he wil miserably perish. aphorism 28. because all good is from god, who is onely good, those things which we would obtain of him, we ought to seek

n, and of the creatures; and by the wonderful effects which the visible and invisible creatures of god do shew forth. secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse. thirdly, that he learn by the immortal part of himself, to worship, love and fear the eternal god, and to adore him in spirit and truth; and with his mortal part, to 26 do those things which he knoweth to be acceptable to god, and profitable to his neighhours. these are the three first and chiefest precepts of magick, wherewith let every one prepare himself that covets to obtain true magick or divine wisdom, that he may be accounted worthy thereof, and one to whom the ange

, that a magitian is a person predestinated to this work from his mothers wombe; neither let him assume any such great things to himself, unless he be called divinely by grace hereunto, for some good end; to a bad end is, that the scripture might be fulfilled, it must be that offences will come; but wo be to that man through whom they come. therefore, as we have before oftentimes admonished, with fear and trembling we must live in this world. notwithstanding i will not deny, but that some men may with study and diligence obtain some species of both kindes of magick if it may be admitted. but he shall never aspire to the highest kindes thereof; yet if he covet to assail them, he shall doubtless offend both in soul and body. such are they, who by the operations of false magicians, are someti

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

d, and apparently medi val, was found at avignon, and is preserved in the same private collection just alluded to; and a third,4 was dug up, about ten years ago, at kingston-on-thames. the form of these statuettes seems to show that they were intended as portable images, for the same purpose as the shelahs, which people might have ready at hand to look upon for protection whenever they were under fear of the influence of the evil eye, or of any other sort of enchantment. we have not as yet any clear evidence of the existence of the shelah-na-gig in churches out of ireland. we have been informed that an example has been found in one of the little churches on the coast of devon; and there are curious sculptures, which appear to be of the same character, among the architectural ornamentation

to be unknown, but which was identical in meaning with the greek phallus and the latin fascinum. john goropius becan, who published a learned treatise on the antiquities of antwerp in the middle of the sixteenth century, informs us how much this ters was reverenced in his time by the antwerpians, especially by the women, who invoked it on every occasion when they were taken by surprise or sudden fear.3 he states that if they let fall by accident a vessel of earthenware, or stumbled, or if any unexpected accident caused them vexation, even the most respectable women called aloud annos poenitat, unum ex his pane et aqua. cum sanctimoniali per machinam fornicans, annos septem poenitat, duos ex his in pane et aqua. collectio antiqu. canon. poenit. ap. martene et durand, thesaurus anecdotorum

earch on this night; for, if found and properly gathered, it was believed to possess powerful magical properties, and especially that of rendering invisible the individual who carried it upon his person. but the most remarkable of all the plants connected with these ancient priapic superstitions was the mandrake (mandragora, a plant which has been looked upon with a sort of feeling of reverential fear at all periods, and almost in all parts. its teutonic name, alrun, or, in its more modern form, alraun, speaks at once of the belief in its magical qualities among that race. people looked upon it as possessing some degree of animal life, and it was generally believed that, when it was drawn out of the earth, it uttered a cry, and that this cry carried certain death or madness to the person w

ested against these two acts, all the templars who were present told him that he must do them, for it was the custom of the order.1 baldwin de st. just at first refused, but the receptor warned him that if he persisted in his refusal, it would be the worse for him (aliter male accideret sibi, and then he was so much alarmed that his hair stood on end. 2 jacques de trecis said that he did it under fear, because his receptor stood by with a great naked sword in his hand.3 another, geoffrey de thatan, having similarly refused, his receptor told him that they were points of the order, and that if he did not comply, he should be put in such a place that he would never see his own feet. 4 and another who refused to utter the words of denial was thrown into prison and kept there until vespers, an

fice of receptor for the province of champagne, said that he had seen the head in many chapters; that, when it was introduced, all present threw themselves on the ground and adored it: and when asked to describe it, he said, on his oath, that its countenance was so terrible, that it seemed to him to be the figure of a demon using the french word un mauf, and that as often as he saw it, so great a fear took possession of him, that he could hardly look upon it without fear and trembling.2 jean taylafer said that, at his reception into the order, his attention was directed to a head upon the altar in the chapel, which he was told he must worship; he described it as of the natural size of a mans head, but could not describe it more particularly, except that he thought it was of a reddish colou

TYSON DONALD NEW MILLENNIUM MAGIC

om moment to moment, by an act of divine will. t he light is the purest expression of the will of the unmanifest in the mate- rial universe. it takes the form of a blindingly brilliant pearl or blue-white radiance, like the radiance of a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and

the world often lose their illusion of importance. the very reason the unenlightened magi think they desire the power and wisdom of the light may become meaningless once the light has transformed their perceptions. therefore, the petty dabblers in the art had best think twice before they seek the light, lest they find themselves changed beyond recognition. although, in truth, they have little to fear; the light only manifests to those who are worthy to receive it in the judgment of the all. the taoist yoga of ancient china was based on stimulating the circulation of the light throughout all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not

t all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were fundamentally different, and that what was beneficial in the east would be psychologically destructive in the west. this fear is unfounded. the light expresses itself to each according to his or her understanding and capabilities. the eastern mind is passive-in the east the light brings about right contemplation. the western mind is active-in the west the light will induce right actions. joan of arc is an instance of the light acting on the western mentality. blinding whiteness is the purest manifestation of the div

ation, all kindreds of men 'twas a tree of triumph; but troubled was i stained with sin, as i stood and gazed on the cross of glory, aglow with light. layers of gold, and glittering jewels covered its bark, and buried the wood. still through the gold that garnished its side, i was 'ware of wounds where once it had bled, scars of a battle old. i was bowed with sorrow; but the vision filled me with fear when i saw that it changed its hue-now chased with gold, now stained with blood and streaming wet!6 here the pagan notion of the cross of trial is blended with the christian emphasis on the cross of glory, and this is very much the understanding of this ancient symbol that has come down to the modern west. the cross was often linked with the circle in ancient times. this form of glyph occurs

o abandon them and dedicate your- self to the service of the cosmos. strive to learn your strengths and weaknesses by rigorously examining your past life. strive to rid your mind of all hatred of anyone whatsoever, no matter how terrible their treatment of you has been-that very hatred is the power they, and through them the forces of evil, hold over you. like- wise eliminate all spite, jealousy, fear, and other petty emotions. do this not by trying to suppress them but by allowing them to rise up unchecked within you while you observe them dispassionately as from a great height, as though they belonged to another person you hardly know. listen to the stream of your thoughts as though it were the ceaseless chatter of a foolish, bigot- ed old woman, and for the first time, see your thoughts

TYSON DONALD SOUL FLIGHT

rected. it was fabled to roar when a rightful king stood upon it. also upon the hill of tara was a great banqueting hall some 759 feet long by 46 feet wide. for centuries, kings ruled and made their laws here. when christianity came to ireland, the priests condemned tara as a seat of druidism and idolatry, and around the year ad 560 it was cursed by saint ruadan, and was abandoned by the irish in fear of the curse, leaving it as the habitation of the fairies. fairies were closely linked by the celts to the souls of the dead, so both virgil's sunny meadow of elysium where the dead sing and sport, and the large and splendid caverns in which they reside in other myths, can be applied to the fairies. many of the recognized fairy knolls or hills are barrow mounds where lie the bodies of dead he

ould be so, he might begin to see fairies in a less rosy light. robert kirk, who wrote about fairies and fairyland in 1691, made this important point in the opening paragraph of his treatise, in which he describes the nature of fairies. these siths, or fairies, they call sleagh maith, or the good people, it would seem, to prevent the dint of their ill attempts (for the irish use to bless all they fear harme of) and are said to be of a midle nature betuixt man and angel, as were dzemons thought to be of old; of intelligent fluidious spirits, and light changable bodies (lyke those called astral) somewhat of the nature of a condensed cloud, and best seen in twilight. thes bodies be so plyable thorough the subtilty of the spirits that agitate them, that they can make them appear or disappear a

urch, except in circumstances of dire necessity. the english deliberately took away joan's dress and left only male apparel in its place, forcing her to either fend off her jailers in the nude, or put on the clothing of a man. she was condemned as a heretic and burned alive at the stake in 1431. the executioner, geoffroy therage, confided to others shortly after the execution that he was in great fear of being damned, for "he had burned a saint" in 1920, joan was canonized by the church and transformed into saint joan. the case of joan of arc is particularly interesting for the way it shows how the same behavior might be looked upon by the catholic church as either divine or devilish, depending on the circumstances of the moment. the theologians who examined her at poitiers came close to p

ical body while in the astral body, even when standing over his bed on the astral level, and looking down at the place where he knew his physical body was still lying. the bed appeared empty to his astral sight. after his marriage, he was able to see his wife's sleeping form in the bed, but never his own. this appears to me to have been some sort of mental block, probably caused by an unconscious fear on the part of fox that to view his own body while outside of it would result in his death. it is a common superstition that when a person sees their own double, they are soon to die. by unconsciously blinding himself to his physical body while in the astral body, fox avoided this fictitious danger. he discovered by accident one afternoon in july 1908 that he was able to project while lying i

ect. he arrived at the mistaken conclusion that they do this in an attempt to possess the physical body. this is not true. these malicious spirits amplify fears because strong emotions of a lower order are to them not only a nourishment, but a kind of intoxicant equivalent to alcohol. they 169. dowbenko, nexus magazine, vol. 4, no. 5-6. chapter eight: remote viewing and the cia 133 induce intense fear as a way of gorging themselves on the emotion and getting drunk on human terror. the verdict on remote viewing the american institute for research report commissioned by the cia in 1995 that marked the end of the remote viewing program star gate is as significant for what it did not find, as for its direct recommendations. it did not conclude that remote viewing was a fraud, or that no paraps

TYSON DONALD THE MAGICAL WORKBOOK

centration 11: thought stream 33 simply by becoming aware of this mechanical action of the mind, even for fifteen minutes, we gain some measure of control over it. in order to clearly see what the mind is doing, it is necessary to watch its stream of thoughts without interfering in any way. once we learn the tricks of the mind, we can begin to train it to avoid repetitive thoughts of self-hatred, fear, and prejudice against others that have no justifiable basis. inward concentration 111: daily recall t his exercise is best done during evening hours while lying on the floor in the reclining posture. however, it can also be done in bed at night, just before going to sleep. adopt the reclining pose, and perform the technique of stepped relaxation, which by this stage in your practice should b

cial or body responses of the subject will let you know whether the projection has been successful. these responses will be subtle because the news anchor will not wish to react in an overtly physical way on live television to an invisible touch. however, when the projection is correctly done, the person reading the news will be unable to prevent an involuntary reaction of surprise, confusion, or fear. since you are specifically looking for such a response, you will recognize it. 76 sitting exercises repeat the projection of touch on different parts of the subject's body over a span of fifteen or twenty minutes whenever the image of the news anchor appears on the screen for more than five seconds, and you are able to make direct eye contact with the anchor. the exercise can prove frustrati

be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 lord, and renew a right spirit within me" feel the astral rain from the star penetrate through your skin to wash clean the interior of both your body and soul. feel the rain wash through your brain and sweep away the chaos of your thoughts, leaving only a quiet clarity. feel it wash through your heart and carry away fear, anger, sorrow, and other hurtful emotions. feel it wash through your bowels and genitals and carry away all destructive urges and harmful sexual impulses. feel it wash down the insides of your legs to your feet and carry out through the soles of your feet all diseases and infirmities of your flesh. as the words of the prayer end, the silvery rain from the star ceases. assume the standing pos

ho will begin to make their presence known to you during training by affecting one of more of your senses. interaction with spirits is vital to successful training in ritual magic. spirits make subtle changes in your physiology necessary to the successful performance of magic. the presence of spirits during the exercises should be observed with a tranquil and receptive mind and balanced emotions. fear must not be permitted to arise when the spirits manifest, as it will inhibit or destroy the benefits they would otherwise confer. 314 practice schedule if the exercises are done properly, by the end of the 280 days of training, you will notice a profound difference both inwardly and in the greater world. there will be heightened intuition, enhanced perception of the thoughts, emotions, and in

TYSON DONALD THE POWER OF THE WORD

late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was first revealed to moses when he went up upon horeb, the mountain of god, and saw the burning bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelation to moses the name was not known among the hebrews "and i appeared unto abraham, unto is

if the sinking of the dragon refers to his descent upon the earth or his ultimate fall into the bottomless pit (rev. 20:z-3. however, the final part of the key seems to summon the dragon "come, appear to the terror of the earth, and to our comfort, and of such as are prepared" those who are "prepared" are those who come before the throne of heavenly christ clothed in white. they have no reason to fear or regret the annihilation of the world because they are the chosen of god "for the lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (rev. 7:17. that is why they actively seek to evoke coronzon into visible appearance "to the terror of the earth"-the destruction of the world is their resurrection in service before the throne of the

the "name" of the highest god mentioned in the book of the dead. but instead of that, moses (if we accept the allegory of exodus literally) gives pharaoh the name of yeva, the expression or form of the divine name used by all the targums as passed by moses. hence pharaoh's reply "who is that yeva that i should obey his voice "jehovah" dates only from the masoretic innovation. when the rabbis, for fear that they should lose the keys to their own doctrines, then written exculsively in consonants, began to insert their vowel-points in their manuscripts, they were utterly ignorant of the true pronunciation of the name. appendix b: commentaries on tetragrammaton hence, they gave it the sound of adonai, and made it read jaho- vah. thus the latter is simply a fancy, a perversion of the holy name

UNLEASHING THE BEAST

.my instinct told me that blake was right in saying "the lust of the goat is the glory of god" but i lacked the courage to admit it. the result of my training had been to obsess me with the hideously foul idea that inflicts such misery on western minds and curses life with civil war. europeans cannot face the facts frankly, they cannot escape from their animal appetite, yet suffer the tortures of fear and shame even while gratifying it. as freud has now shown, this devastating complex is not merely responsible for most of the social and domestic misery of europe and america, but exposes the individual to neurosis..we resort to suppression, and the germs create an abscess. lxxiv -153- it also seems that crowley eventually came to have a certain respect for indian tantric traditions. unlike

an aura of purity and sanctity before one can defile it with violence, transgression or the overturning of law "the prohibition is there to be violated" rules are made to be broken, for it is the experience of over-stepping limits that brings the blissful sense of continuity and communion with the other [t]aboos..are not only there to be obeyed..it is always a temptation to knock down a barrier..fear invests [the forbidden act] with an aura of excitement "there is nothing" writes de sade "that can set bounds to licentiousness..the best way of enlarging and multiplying one's desires is to try to limit them."c -161- the ultimate aim of transgression, however, is not mere sensual pleasure; rather, it is the transgression of the very boundaries of the self, the expenditure (depense) without h

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

as unwilling to slay the rebels without hearing what his gods had to say. in reply the gods advised ra to send forth his eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess hathor. ra accepted their advice and sent forth his eye in the form of hathor to destroy them, and, though the rebels had fled to the mountains in fear, the eye pursued them and overtook them and destroyed them. hathor rejoiced in her work of destruction, and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, and during the night hathor waded about in the blood of men. ra asserted his intention of being master of the rebels, and this is probably referred to in the book of the dea

. ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life. thereupon the god nu told shu to help ra, and he ordered nut to take the great god ra on her back. nut changed herself into a cow, and with the help of shu ra got on her back. as soon as men saw that ra was on the back of the cow of heaven, and was about to leave them, they became filled with fear and repentance, and cried out to ra to remain with them and to slay all those who had blasphemed against him. but the cow moved on her way, and carried ra to het-ahet, a town of the nome of mareotis, where in later days the right leg of osiris was said to be preserved. meanwhile darkness covered the land. when day broke the men who had repented of their blasphemies appeared with their bows, a

. in the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. he must proclaim that the soul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body must be anointed with holy oil. he must burn incense in a censer, and a figure of maat (truth) must be painted on his tongue with green paint. these regulations applied to the laity as well as to the clergy. iii. the legend of ra and isis

lls was to prevent the monsters which were in the river from making the waves to rise and from stirring up storms which might engulf the boats of ra and horus and the blacksmiths. when the rebels and fiends who had been uttering, treason against horus saw the boat of ra, with the winged disk of horus accompanied by the goddesses uatchet and nekhebet in the form of serpents, they were smitten with fear, and their hearts quaked, and all power of resistance left them, and they died of fright straightway. when horus returned in triumph to edfu, ra ordered that an image of the winged disk should be placed in each of his sanctuaries, and that in every place wherein a winged disk was set, that sanctuary should be a sanctuary of horus of behutet. the winged disks which are seen above the doorways

at they savoured of delay "what is the good" she asks "of all thy spells, and incantations, and magical formulae, and the great command of maa-kheru, if horus is to perish by the poison of a scorpion, and to lie here in the arms of death? evil, evil is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life. by his words of power

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

pt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curin

stincts: the instinct of preservation, the sexual instinct, etc. there are also many perversions of instinct. deep within every human being there exist subhuman, instinctual forces that paralyze the true spirit of love and charity. those demonic forces must first be comprehended, then brought under control and eliminated. these are bestial forces, instinctive criminals, lustfulness, cowardliness, fear, etc. we must comprehend and subdue these bestial forces before we can dissolve them. sex sex is the fifth power of the human being. sex can liberate or enslave the human being. no one can attain integrity: no one can be deeply self-realized, without sexual energy. movimiento necesitamos auto descubrirnos y comprender a fondo nuestros h bitos. no debemos permitir que nuestra vida siga desenvo

WESTERN MANDALAS OF TRANSFORMATION SR AL

as intuition, hunches or conscience. sometimes (often) they speak in symbolic language, and leave it for you to interpret. they seldom make predictions (global or personal) 4. the h. g. a. will not judge or flatter (e. g, agree with you that someone is treating you badly; fluff up or demolish your ego, etc. it will advise, if asked. 5. a guide who is a real h. g. a. will never have a vibration of fear, only love. this is not a shadow figure; it is here to protect you. 6. your h. g. a. will answer "yes" if asked "are you my true guide" a false guide will avoid the question or disappear. test them. 7. steinbrecher says your guide may also have the characteristics or features of your ninth house placement (superconsciousness. i have not always found this to be the case, but you can check it o

WHO ARE THE DRACONIANS

n you. you deserve better than that. allow me and my angels to indwell you and your seed and we will give you supernatural powers over man and nature, but first we must destroy adam's connection with his god from which his dominion-power comes. we will use his mate in order to do so, and adam who will not be deceived like his mate will be, shall nevertheless reject his god and do as we desire for fear of losing the love of his mate" these may not be the exact words used to gain the serpent's cooperation, however it was probably something very similar. so then, once adam lost his supernatural dominion and innocence, his connection with his creator having been severed by the dark cloud of guilt which adam had allowed himself to create- the divine dominion-flow having been severed at the huma

ed the 'entity' as follows..face is sort of wrinkled and yet snakelike eyes are dark with vertical pupils. eyes are round. nose is small with vertical slits. ears are very small and flat against head. symbol (can't remember) on left side of chest garment. garment looks like confederate grey uniform. doesn't fit tight. rather like sport coat. skin color is light brown. face is expressive and shows fear. device was black on round pedestal and appeared to be solid metal" case file #8: from 'the mothman prophecies' who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (19 of 68 [8/25/2000 17:19:58] by john a. keel, p. 109 "i am an amateur herpetologist and once kept three-fanged cobras in my new york apartment. until my concerned neighbors squealed to

image language. they do react to your "thoughts. they can "overwhelm" you with data(it seems like "thought compression. it can take you a long time to assimilate their "transmission" and integrate it. after awhile i "saw" the language, as fractal "mandelic" hyper-spheres or "thought form" constructs, to pass data. these sucks are data freaks. highly intellectual. limited emotional response(hate, fear and a "short circuit" confusion state(mild panic. you can think or do "the unexpected" and they do "freak out. so..stay calm and centered. they respect that. then they "think" you are dangerous. but, if you fear them, they will taunt your weakness and will disrepect you. careful, don't dis-"rep" them either. they are no better than you. i "glean" they want something we have. something in our

alot about the outward form of creation. they know the "force..but, behind that is "the source. they need us, we don't need them. they will appear in england to tibet, in august 1999. then will return, 13 years later, in 2012. there..this is the 20th year since i first saw them in 1979. they are here. i know. i waited 10 years before, i originally went public. the reptoids are o.k. but, even they fear the returning draco(horned& winged. these are more reddish. the draco prime are white(albino. welcome to my world "tal" case file #14 from: alien abductions in the gingerbread house by dr. karla turner a man in his late 40's came to us to explore several alien- related events in his life, and in the interview he told of a strange, although not apparently alien-oriented, episode that had haunt

, if we are to believe some of the more fantastic claims of crash-retrievals, such mutilated animal and human organs have been discovered within or among the debris of crashed alien grey craft. the 'reptilian' hierarchy seems to operate in an exactly opposite manner as the judeochristian ethic, and instead of operating on faith-love-service the reptilian or saurian hierarchy is said to operate on fear-hatred-competition. since both the greys and lizard-like reptiloid 'aliens' operate on 'collective consciousness' and are neo-saurian in nature according to many sources, and since they have a similar agenda which seems to be imperialistic- conquest motivated, they inevitably work together in what michael lindemann refers to as a 'wedding of convenience. from one perspective, one should not s

WICCA EIGHT SABBATS OF WITCHCRAFT

ung-at-heart) and observed as an evening affair only, many of its traditions are firmly rooted in paganism. interestingly, some schools have recently attempted to abolish halloween parties on the grounds that it violates the separation of state and religion. speaking as a pagan, i would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, i fear i must concede the point. nonetheless, it seems only right that there should be one night of the year when our minds are turned toward thoughts of the supernatural. a night when both pagans and non-pagans may ponder the mysteries of the otherworld and its inhabitants. and if you are one of them, may all your jack-o'lanterns burn bright on this all hallow's eve. midwinter night's eve: y u l e=

WICCA WITCHCRAFT TODAY

ities, devil-worship and cannibalism, as i have shown. torture sometimes made poor wretches confess to these impossibilities, in order to lead the questioning away from the truth. the fact that their god had horns caused him to be identified with the devil. the fact that witches were often people of some property worth looting supplied the incentive; rack and branding-iron did the rest. christian fear and christian fire prevailed. the few remaining members of the cult dived underground and have remained secretive ever since. they are happy practising their lovely old rites. they do not want converts: converts mean talk: talk means bother and semi-persecution. all they desire is peace. 2- there have been witches in all ages there have been witches in all ages and countries. that is, there h

ts' there to learn its doctrines from the purest source. pliny the elder tells us that britain 'might have taught magic to persia. we know little of their teachings but they believed in reincarnation. caesar tells us they held the following belief 'souls are not annihilated, but pass after death from one body to another. by this teaching men are much encouraged to valour, through disregarding the fear of death' this was the usual belief, as the hero cuchulain was urged by the men of ulster to marry, because they did not wish to lose so great a warrior to the tribe, and knew that he would be reborn again among his descendants. the book of the dun cow tells us that the famous fin mac coul was reborn in ulster in the person of king mongan, two hundred years after his death. there was also a c

ith the big well-fed saxons, so they became the 'little people, the pixies- a word surely derived from picts. this wild race- hunters who had to practise concealment, known to practise some sort of magic rites, using poisoned arrows- would naturally become rather hated and dreaded. a well-known verse describes the situation: up the rocky mountain, down the mossy glen, we dare not go a-hunting for fear of little men. they were uncanny people, but though they disliked others trespassing on their domains, they could be good friends if you were kind to them and would help you in time of need. in the isle of man there is the fairies' bridge which no 'south-sider' ever passes without saluting the fairies. this comes from the time when the north side was a separate kingdom often at war with the s

ndividuals in a small community, and as time went on, the quest men were increasingly reluctant to perform their office. but even if they hesitated to destroy the goodwill of their neighbours by excessive zeal during their year of office, they had a great respect for oaths, and the result was that the quest exerted a steady pressure on the life of the parish, encouraging resentment, suspicion and fear' hence the modern manx hatred of the informer. by these means the church got to know the type of people who were likely to be witches. the quest men pried and searched everywhere, and they would be the people who searched the belongings of john curlitt and found, or pretended to find, the pact with satan. they doubtless caused the killing of nearly all the remaining witches and many others, s

ou speak of impossibilities, such as flying through the air, consorting with the devil, sacrificing children or eating man's flesh, say 'i had evil dreams, i was not myself, i was crazed' not all magistrates are bad. if there be an excuse they may show mercy. if you have confessed aught, deny it afterwards; say you babbled under the torture, you know not what you did or said. if you be condemned, fear not, the brotherhood is powerful, they may help you to escape if you are steadfast. if you betray aught- there is no help for you in this life, or in that which is to come. if you go steadfast to the pyre, drugs will reach you and you will feel naught, but will go to death and what lies beyond, the ecstasy of the goddess. the same with the working tools. let them be as ordinary things that an

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

appiness 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 churches. they seek a satyric outlet, and they find

not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against 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 th

who knows the self, tranquil, poised, free from desire, absorbed in meditating upon it, he sees it within his own soul, and he sees all beings in it. evil touches him not, troubles him not, for in the fire of his divine knowledge all evil is burnt away. the self, the great unborn, the undecaying, the undying, the immortal, the fearless, is, in very truth, brahman. he who knows brahman is without fear. he who knows brahman becomes brahman! selections from swami prabhavananda& frederick manchester, trans. the upanishads: breath of the eternal. new york, mentor (mp386. 1957. p. 103 (the rig-veda: creation) then was not non-existent nor existent: there was no realm of air, no sky beyond it. what covered in, and where? and what gave shelter? was water there, unfathomed depth of water? death wa

mplation of the atman (the godhead within every being, then you will reach union with the atman. arjuna: krishna, how can one identify a man who is firmly established and absorbed in brahman. sri krishna: he who knows bliss in the atman and wants nothing else. cravings torment the heart: he renounces cravings. i call him illumined. not shaken by adversity, not hankering after happiness: free from fear, free from anger, free from the things of desire. i call him a seer, and illumined. the bonds of his flesh are broken. he is lucky, and does not rejoice: he is unlucky, and does not weep. i call him illumined. the tortoise can draw in his legs: the seer can draw in his sense. i call him illumined. the abstinent run away from what they desire but carry their desires with them: when a man enter

confucius said: i wish i did not have to speak at all. tzu kung said: but if you did not speak, sir, what should we disciples pass on to others? confucius said: look at heaven there. does it speak? the four seasons run their course and all things are produced. does heaven speak (xvii:19 (on the gentlemen) ssu-na niu asked about the gentleman. confucius said: the gentleman has neither anxiety nor fear. ssun-na niu rejoined: neither anxiety nor fear is that what is meant by being a gentleman? confucius said when he looks into himself and finds no cause for self-reproach, what has he to be anxious about; what has he to fear (xii:4) tzu kung asked about the gentleman. confucius said: the gentleman first practices what he preaches and then preaches what he practices (ii:13) confucius said: the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the talmud in berachoth vi. i says that the shekinah shall rest even upon one who studies the law. one pang of remorse is of more avail for reformation than many stripes. one thing obtained with difficulty is more valued than a hundred obtained with ease. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is indiscreet for one man to sleep in a house alone, for fear that he may be attacked by lilith, who was said to have been adam s first wife; she is the night specter, and has also power over newly-born infants who are not protected by an amulet. rabbi nathan exhorted- repent one day before thy death; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained. ever work and ever pray, fo

ed but is easily pacified; and he who is easily provoked and is with difficulty 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

hershon reckons that if cut out of sinaitic stone, each table would have weighed 28 tons, but he is in error, reckoning hands-breadth as ells, as 18 inches instead of 4 inches. the angel of death had no power over 6 holy persons; abraham, isaac, jacob, moses, aaron and miriam. bava bathra, 17. i. these died by the divine kiss of death, but it is not so definitely stated in the case of miriam, for fear of scandal. 71. the lion has 6 names in the book of job; ari, shchl, kpir, lish, lbia and shchtz. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent has 6 names; nchsh, okshub, apoh, tzpouni, tnin and shrp. nachash the brazen serpent; okeshub, an asp, psalm cxxiv 4; opoh, an adder, isaiah xli. 24; tzephouni, the basilisk, isaiah, xiv 29; tanin, the serpent

wyn n wes tcott arequa, gia, tziah, yabeshah, cheled or thebel. the mystical river sambatyon flowed all the week, but was still on the 7th day, says rashi. hershon, talmudic miscellany, 154. the 7 catholic deadly sins are pride, covetousness, lust, anger, gluttony, envy and sloth. the 7 gifts of the holy spirit, isaiah xi. v. 2, are wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the lord. these are seven of the kabalistic sephiroth. 83. seven is the token of union between god, who is triune, and man, who is quaternary. w. f. shaw. the holy ghost is said to impart a 7-fold gift; 7 lamps burn before the throne of god. the council of arles declared that 7 bishops ought to take part in the ordination of a bishop. there was a 7 years probation for admission to the celt

n wes tcott the mahometans have 99 names of the deity. some jews have taught that god has 9 times descended to earth; 1st in eden, 2nd at the confusion of tongues, 3rd at the destruction of sodom, 4th to moses at horeb, 5th at sinai, 6th to balaam, 7th to elisha, 8th in the tabernacle and 9th in the temple at jerusalem; and that his 10th comes as the messiah will be final. 91. the ancients had a fear of the number nine and its multiples, especially 81; they thought of them of evil presage, indicating change and fragility. at the 9th hour jesus the savior died. nine is also the earth under evil influences. john heydon in the holy guide, and j. m. ragon, in his maconnerie occulte, thus associate numbers with the planets. table of planets and numbers numbers--th eir occu lt power an d mys ti

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

seven pickets speaks the master words of knowledge" the means taken to that consummation consisted in the training of the will and the elevation of the imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols of the soul" but it is said "on beholding yourself fear" i.e, the imperfect self. everything must be viewed as ideal by him who would understand the ultimate perfection. will is the grand agent in the mystic progress; its rule is all potent over the nervous system. by will the fleeting vision is fixed on tile treacherous waves of the astral light; by will the consciousness is impelled to commune with the divinity: vet there is not one will, but th

ce" hupar is reality as distinct from appearance; huparche is a beginning. 8. measuring and bounding all things. proclus in theologiam platonis, 386. t "thus he speaks the words" is omitted by taylor and cory, but present in the greek. 9. for nothing imperfect emanates from the paternal principle, psellus, 38; pletho. z. this implies but only from a succedent emanation. 10. the father effused not fear, but he infused persuasion. pletho. z, 11. the father hath apprehended himself and hath not restricted his fire to his own intellectual power. psellus, 30; pletho, 33. z: taylor gives "the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power" the greek text has no word "hastily" and as to "withdrawn arpazo means, grasp of snatch, but also "apprehe

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

he praise? for i will extol you [aromimkha. and what is exaltation [romemut? for i will bless your name forever and ever (ibid. and what is the blessing? to what may this be compared? to a king who planted trees in his garden, even though rain has fallen, the [garden] draws constantly and the ground is moist, he must irrigate [the trees] from the spring, as it says, the beginning of wisdom is the fear of the lord, a sound understanding for all who 126 chapter three practice it (ibid, 111:10. if you say she will be lacking something, thus it says, praise of him [tehillato] is everlasting (ibid).63 the beit is the fullness with which god took counsel at the beginning an obvious allusion to torah, which is depicted in similar terms in the rabbinic tradition, based on the image of wisdom in pr

hough in the case of the former only one day is so called, whereas in the case of the latter the first and last days are so described. accounting for this distinction, he notes: why is aseret one day? because the torah was given to israel on it, and when the torah was initially created the holy one, blessed be he, ruled in his world alone with her, as it is written, the beginning of wisdom is the fear of the lord (ps 111:10. he said: since it was so your holiness will be for you alone.71 a connection is forged between binah and pentecost, the festival that, according to rabbinic lore, celebrates the sinaitic epiphany and the giving of torah to the jewish people. the singularity of the event is enacted ritually in a one-day celebration, which also attests to the theological belief that ther

elling. the lower light discloses the upper light in the manner that it is concealed. thus, the bahiric text continues: r. yohanan said there were two great lights. and concerning both of them it says, it was good. and the holy one, blessed be he, took one and hid it for the righteous in the future to come,76 as it is written, how great is your goodness that 152 chapter four you hid for those who fear you, that you did for those who take refuge in you in the full view of men (ps 31:20. this teaches that no creature could contemplate [lehistakkel] the first light, as it is written, and god saw all that he made, and behold it was very good (gen 1:31, it was shining and resplendent. he took [a portion] from his good light and comprised within it thirty-two paths of wisdom, and he gave them to

ah and commandment that i have given to instruct them,77 as it is written, my son, heed the discipline of your father and do not forsake the torah of your mother (prov 1:8. it is written, and it gives off rays on every side there is the concealment of his glory (hab 3:4. what is the concealment of his glory [hevyon uzzo? that light that he concealed and hid, as it says, that you hid for those who fear you. regarding that which remained, you did for those who take refuge in you, in this world. they guard your torah, fulfill your commandments, sanctify your great name, and unify it secretly and openly, as it says, in the full view of men. 78 the two lights correspond respectively to the third and sixth of the ten sayings the brilliant light of the world-to-come and the radiant splendor of th

remainder he hid for the righteous in the world-to-come. he said: if they are meritorious with respect to this sevenfold and they guard it, i will give them this in the other world. thus it is written the world-to-come [olam ha-ba, for it has already come from the six days of creation [she-kevar ba mi-sheshet yemei bere shit, as it is written, how great is your goodness that you hid for those who fear you, that you did for those who take refuge in you in the full view of men (ps 31:20).80 r. berechiah seeks to penetrate the secret of the world-to-come by examining the philological assonance of the expression olam ha-ba. to grasp what it conveys we need to heed the aramaic rendering, alma de-atei, the world-that-iscoming. in what sense is it coming? inasmuch as it has already come (she-keva

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

proposal as he had been using the tablets for all of his adult life with no negative results. later, after some whare ra members left to join the b.o.t.a, anne davies told some of the whare ra adepts that she would refuse to have anything to do with those who used the tablets, in spite of the fact that the head of her new zealand branch of the order was a former 5=6 from whare ra. apparently, her fear of the enochian system was due to the fact that michael whitty, a former golden dawn chief (of 7=4 rank) from the thoth hermes temple in chicago, came to an abrupt end which paul foster case blamed on enochiana. this prejudice had been passed on to anne davies. the closure of whare ra left a lot of bitter feelings towards the chiefs, as no meetings were held, and members were simply told that

5=6 ceremony at whare ra in the 1950s, and spent the next six years in a mental institution. he was in fact warned by jack taylor not to take this grade. jack by his clairvoyance correctly deduced that this person was not ready for the 5=6 energy, but he went ahead with the ceremony anyway. today, he has virtually no recollection of his 5=6 grade or any of his magical studies, except for an inner fear when the subject is broached. it was because of this negative effect that the 5=6 can produce that the old 5=6 curriculum of whare ra was never introduced into the thothe-hermes temple. instead' a newer one was drafted up that took the adept step-by-step through the various levels. the following paper by mathers was one of the few that he did on the symbolism of the 5=6 grade and of the outer

ZOETIC GRIMOIRE OF ZOS

s prior to the control. thus, the sabbath becomes a deliberate sex-orgy for the purpose of materialization: the great reality of 'as if (wishful thinking. sex is fully exploited: he who injures none, himself does not injure. finally: a culturally accepted criterion has destroyed more affective affinity than any other belief; but he who transmutes the ugly into a new aesthetic has something beyond fear. for the ethical pragmatist i can assert that this formula has never harmed me; on the contrary, by improved health and self-control it has made me tolerant, understanding and compassionate. it inspires and promises more than probability as possible, and is the only thing that has made reality magical and the magical, reality. pleasure is in us and around us now i beckon and it cometh unto me

have a reverse. rely on the. book. only for general direction and method the remnants of a traditional and lost art. you should evolve your own meanings, symbols and methods. this is vital. here are the salient points to note: individual cards are indicators, not events at least, not the important ones, and so we make separate cards mean the small commonplaces emotions and abstracts (love, hate, fear, etc. people. are indicated by the kings and queens, and. children. by the two knaves. the different suits symbolize the different kinds of events or emotions, etc. thus, spades relate to sickness, mourning, death, disappointment, fear, hatred. hearts indicate love, marriage, friendship, happiness, generosity. diamonds indicate money, success, fame, honour. clubs indicate business, officialis

juxtapositions of combinations. when close together it means the event will occur soon. however many combinations there are you will always find some of unique and baffling meaning, and this is where the actual skill of the operator comes in. the solving of the problem(s) will be found far more interesting than any crossword puzzle. imaginative methods help. a simple illustration: one card means. fear. and the other. honour. this could be read as meaning that the person in question is. fainthearted. but has the necessary ability, as against. he fears for his honour. if it does not seem to be implied by other factors. remember, there is a rational and true interpretation if you can find it. whether you believe in the subject or not it should be apprehended as you would approach any other ar

sing the language of parallel symbology and to represent them as simile, not as arbitrary configuration [words illegible in original text. there is no censor except our own. outside moral bias. we do not understand such simple amoral language..we make our own filth. nothing in the subconscious is any more indecent than anything else. whether our contacts are psychic or physical they are real, and fear or hope of them determines our way. with sufficient desire and belief reversion to ano sis may be a means of transforming our physical energy into psychic potency. although we cannot know instantly or entirely the contents and processes of the subconsciousness, we can evoke it, and by that act in a measure control it as required, for it will again respond directly to our will. how so? here is

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

geher was killed when young^ the servian]\larko was three hundred years old, almost like the giants of old. on the other hand, the life of heroes is enfeebled by union with goddesses and superhuman females. examples will be given, when the valkyrs are discussed; the belief of the greeks is expressed in a remarkable passage of the hymn to venus 190, where anchises, after he has embraced aphrodite, fears that he shall lead a stricken life afj, v7]v6) among men: evel ov ^io6u\fxio; avi)p fyiyvetac, oare oeal'i evvd^erai aoavutgcn. the goddess does not conceal, that age will come on him apace, and that zeus's thunderbolt will maim him if he boast of her favours. the story of staufenberger and the sea-fairy is founded on similar notions. another thing in which the condition of heroes resembles

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

agnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings to transform the redundant into new life. binding magick binding magick has two functions

treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, for example irritable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from the hebrew esob, hyssop is mentioned many times in the bible for its ability to cleanse the body of illness. it relieves coughs, bronchitis, painful throats and viruses, tension and stressrelated conditions, burns, and ear pains and problems, especially in children. it is primarily a herb of purification and will help to banish sad thoughts, despair and

is an oil of identity and independence, establishing the boundaries of the unique self and repelling those who would dominate or intrude on privacy, whether personally or professionally; it also creates invisible boundaries around the home. citronella improves mental alertness and dispels exhaustion and inertia. it mixes well with lavender and jasmine. clary sage: clary sage calms and drives away fears and bad dreams in adults and children. it is also an oil of inspiration and positivity and, when problems loom large, replaces doubts with unconsidered options and with an assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing and the power to move forward. it promote

n also use this method for empowering amulets and lucky charms or st christopher medallions. st christopher is patron saint and protector of all travellers. protective crystals the following crystals are those that i, in my personal work, and people with whom i have held healing workshops or teaching sessions have found especially protective. they will absorb negative energies emanating from both fears and doubts, and repel external attack, replacing darker feelings with positive emotions and intentions. to benefit from the protective powers of a crystal, you can carry or wear it, or keep it close to you at work, at home or when you travel. you can also add a crystal to your bath water. alternatively, you can soak it in pure spring water overnight and drink the crystalline water in the mor

me embedded within obsidian crystals in the rock. apache tears protect against treachery, deep sorrow and are especially potent in protecting persecuted minorities whether these are people, endangered species or places. they ease and release physical and mental pain, loss, sadness and anger, allowing the user to move forward. apache tears are particularly powerful for protection against one's own fears of frailty, mortality, loneliness and loss of any kind. beryl a crystal of the sun, beryl drives away inner fears and repels external threats and malevolence, increasing confidence and a sense of wellbeing. in its golden form it is excellent for creating a shield of golden sparks around you in difficult situations where there are too many factors or conflicting demands to assimilate and you

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

his state of dryness a thousand seductions will lure thee away; also a thousand means of breaking thine oath in spirit without breaking it in letter. against this thou mayst repeat the words of thine oath aloud again and again until the temptation be overcome. also the devil will represent to thee that it were much better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason. or he may send against thee visions worse than madness. against all this there is but one remedy, the discipline of thine oath. so then thou shalt go through ceremonies meaningless and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to the letter of thine obligation

ALEISTER CROWLEY MAGICK WITHOUT TEARS

blasphemy more hideous could be penned? what lie so base, so false, so nasty, what so devilish and deadly a doctrine? i feel contaminated by the mere fact of being in a world where such filth is possible to conceive. i am all but in tears to think of my beloved sister tortured by so foul a denizen of the abyss. cannot you see in this the root of all your toadstool spawn of miseries, of doubts, of fears, of indecisions? 2* how do you know they are "invisible" i foresee that sooner or later you will be asking for more information about them, so i am planning a separate letter to supply this (see letters ix, l and lxxvii) 7 as an artist you are a consecrated virgin priestess, the oracle of the magic without tears get any book for free on: www.abika.com 246 most high. none has the right to app

ALEISTER CROWLEY MEDITATION

we shall most assuredly find that we fidget. we shall 11 discover that no position is comfortable, though we never noticed it before in all our lives! this difficulty has been solved by a practice called "asana" which will be described later on. memories of the events of the day will bother us; we must arrange our day so that it is absolutely uneventful. our minds will recall to us our hopes and fears, our loves and hates, our ambitions, our envies, and many other emotions. all these must be cut off. we must have absolutely no interest in life but that of quieting our minds. this is the object of the usual monastic vow of poverty, chastity, and obedience. if you have no property, you have no care, nothing to be anxious about; with chastity no other person to be anxious about, and to distr

ALEISTER CROWLEY THE LAW OF LIBERTY

ree on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is rest

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought

ince disguised, and hangs it with the rags and tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. secondly, he is so certain, despite all his theatrical-wardrobe-work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh at his fears, and tell him that the monster he fears is in reality not a fire-breathing worm, but a spirited horse, well trained to the task of the bridle. they tell him not to be a gibbering coward, but to learn to ride. knowing well how abject he is, the kindly manhood of the advice is, to him, the bitterest insult he can imagine, and he calls on the mob to stone the blasphemer. he is therefore particu

e more vulgar his vocabulary, the more familiar his figures, the more readily is he recognized as a guide. to be accepted and admired, he must say what we all know, but have not told each other till it is tedious, and say it in simple and clear language, a little more emphatically and eloquently than we have been accustomed to hear; and he must please and flatter us in the telling by soothing our fears and stimulating our hopes and our self-esteem. when an artist- whether in astronomy, like copernicus, anthropology, like ibsen, or anatomy, like darwin- selects a set of facts too large, too recondite, or too "regrettable" to receive instant assent from everybody; when he presents conclusions which conflict with popular credence or prejudice; when he employs a language which is not generally

ALEISTER CROWLEY THE QABALAH

of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can unde

ALEISTER CROWLEY THE SWORD OF SONG

matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural

ALEISTER CROWLEY EQ I 5

d by the three characteristics of sorrow, and transitoriness, and soullessness: how there is nought that is free from these three characteristics; and how only right reflection and right meditation can free you from them, and can open for you the way to peace. and because men are very much involved in the affairs of the world, because so much of our lives is made of our little hates and loves and fears; because we think so much of our wealth, and those we love with earthly love, and of our enemies, and of all the little concerns of our daily life, therefore is this right perception very difficult to come by, very difficult to realise as absolute truth in the depth of our hearts. we think we have but one life and one body; so these we guard with very great attention and care, wasting useful

the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi 90 before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwelling on the mere silliness of many gematria correspondences "e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as achd, unity, 13= ahbh, love, 13. the argument is an argument in a circle "only an adept can understand the qabalah" just as (in buddhism) sakyamuni said "only an arahat can und

the book is made up of rambling statements (unsupported by any sort of evidence) of psychic powers that she possesses, the least of which, if substantiated, would be sufficient to overturn the entire universe; and still more starry are the "inspirational" poems which disconnectedly impregnate the other rubbish "nay, take her up gently, dry thou her tears, wind thine arm round her, soothe thou her fears" this seems as obviously borrowed from hood as her great male analogue borrows from any book that he has been reading recently "nature's law rules supreme because it is god's. he framed it, it must be, and men are his 'lords" 149 at this point, as mrs hume observes "the strong man reeled in his anguish" n. w. the human chord. by algernon blackwood. if we were right in suggestion as de did in

ALEISTER CROWLEY EQUINOX EQ I 1 2

hed beast, but that of the over-driven slave."adonai, ply thou thy scourge! adonai, load thou the chain! 7.25. what the devil is the matter with the time? the hours flit just like butterflies the moon, dead full, shines down the boulevard. my moon full moon of my desire!(ha, ha, thou beast! are "i and me and mine" not dead yet? yea, lord adonai! but the full moon means much to john st. john; he fears "fears, o lord of the western pylon! lest, of once that full moon pass, he may not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d'oeuvres, bouillabaisse, contrefilet r ti, glace. 1/2 graves. 106 the t

ALEISTER CROWLEY EQUINOX EQ I 2 3

riter and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are arranged in four books, each of which contains thirteen pieces. thus with the prologue

ALEISTER CROWLEY EQUINOX EQ I 2

nking his kisses in a chain about my neck; demon-embroidery! bruises like far-ff mountains stain the valley of my body of ivory! then last came sleep. i wake, and he is gone; what should i do but weep? v nay, for i wept enough- more sacred tears- when first he pinned me, gripped my flesh, and as a stallion that rears, sprang, hero-thewed and satyr-lipped; crushed, as a grape between his teeth, my fears; sucked out my life and stamped me with the shame, the monstrous word of wife. vi i will not weep; nay, i will follow him perchance he is not far, 94 bathing his limbs in some delicious dim depth, where the evening star may kiss his mouth, or by the black sky's rim he makes his prayer to the great serpent that is coiled in rapture there. vii i rose to seek him. first my footsteps faint press

ALEISTER CROWLEY EQUINOX EQ I 3

d the city falls as an arrow from a bow that breaks in twain in the hand. such warfare is only for the great_ the greatest; yet we shall see that this is the warfare that p. eventually waged. and where the strong have trod the weak may "dare" to follow. this path must necessarily be a difficult one; illusions and delusions must be expected, temptations and defeats encountered with equanimity, and fears and terrors passed by without trembling. the labours of hercules are a good example of the labours the aspirant, who would be an adept, must expect. however, there is not space here, nor is this the place, to enter into the twelve mystic works of this man who became a god. yet let us at least note three points_ that the tenth labour was to slay geryon, the "three-"headed and "three-"bodied m

ALEISTER CROWLEY EQUINOX EQ I 4 3

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 sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 's

ts nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit blessed his convert: on the horizon appears the beast "to thee the rest" he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone bear of him; then a

ALEISTER CROWLEY EQUINOX EQ I 4

ds in his throat seemed to feel like two huge hard lumps "kiss me" instinctively he stepped towards her and opened his arms. she fell heavily within their embrace. she hugged herself close against his breast and nestled on him, her eyes half-closed, her tongue and teeth searching blindly and savagely for his lips. contrary to his expectations, and more according to some of his past sensations and fears, lionel tabard felt more uneasiness than joy, more pain than pleasure. he congratulated himself upon the fact that the cool night had caused him to dress warmly, and that he had not trusted his body to the protection of the garment to which he owed his surname. as it was, the fierce maenad was overcome by her passion ere she could have made him take a share in it. nevertheless, woman often w

86 seconds for 50 repetitions "i.e" about 1,000 in half an hour. i practised this mantra for thirty minutes: 10 minutes aloud; 10 minutes in silence; 10 minutes by hearing.240 11th. recited the mantra for about 1 1/2 hour while painting a talisman. 151 it was on this day i got a broken-bell-sound241 in my head when not doing anything particular. august. 12th. a'sana and breathing 10 minutes. one fears to do rechaka, so tremendous and terrible is the voice of the universe. but with puraka is a still small voice. concerning which m tr^ananda said to me "listen not to that great and terrible voice: but penetrate and hear the subtle soul thereof" 13th. pr n y ma: five cycles 5 minutes 15 seconds. mantra (n.s.n.a.)242 half an hour. ears begin to sing at about the twentieth minute. towards the

ALEX SANDERS THE KING OF THE WITCHES

lthough she was disappointed when alex did not respond to. her summons. maxine continued to practise magic. especially mind-reading. she refused. to have anything to do with the crystal after her first attempt for it had the hypnotic effect of making her feel she was about to be drawn inside it and trapped. alex assured her that this was common to most clairvoyants and that she would overcome her fears in time. but she preferred to read the tarot cards in spite ofthe doleful future that appeared to be awaiting her. there was no doubt that her mother was going to die. as maxine and paul had become proficient so quickly, alex decided that their second- and third-grade initiations could be combined. they both elected to stay with alex's coven as high priest and high priestess rather than form

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

s going to wipe their particular city off the map. what are these writings good and innocuous, or harmful and destructive and subversive of public order? they fall roughly into two classes. first, there are the writings of those sensitive souls who can tune in again on psychic levels with the mass of aspirations, longings and ideas of the mystics of all times, or, equally, them can tune in on the fears of the ages, the racial and hereditary fears, or the fears engendered by world conditions prevailing at this time. these they record and write down and hand around to their friends. under this category come the writings of those who are sensitive in a more mental manner, and can tune in telepathically with the mental world; they are responsive to the mind of some powerful thinker, or to the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, and how many on illusory premonitions and on doubts and questionings, based on that which has never happened? i would like to point out to my brothers that they need to do two things: to meditate on truth in daily life, using the concept of truth practised and lived by as their seed thought in meditation; to this end i would suggest that they memorise and use at all times when swept by illusory fears and needless foreboding the following formula or prayer "let reality govern my every thought, and truth be the master of my life- 139- a treatise on white magic copyright 1998 lucis trust let each say this to himself as constantly as need requires, forcing his mind to focus attention upon the significance of these spoken words. i would suggest also sound common sense and the cultivation of a

the fear which has its roots in doubt, the fear of ultimate negation or of annihilation, the fear of death (which he shares equally with all humanity) the fear of the great illusion of the astral plane, of the phantasmagoria of life itself, and also fear of loneliness on the path, even to the very fear of fear itself. this list could be largely extended but suffices to indicate the prevalence of fears of all kinds. they dominate most situations and darken many happy moments. they reduce man to a timid and frightened atom of sentient life, standing afraid before the stupendousness of the problems of existence, aware of his insufficiency as a man to cope with all situations and unable to leave his fears and questionings behind and step into his heritage of freedom and of life. often he is s

complete realisation of the truth contained in the words "as a man thinketh, so is he" as he dwells upon the nature of his omniscient soul, he becomes like that soul. his thought is focussed in the soul consciousness and he becomes that soul in manifestation through the medium of the personality- 176- a treatise on white magic copyright 1998 lucis trust this is but a brief summation of the major fears which afflict humanity and serves only to open up the subject and give opportunity for a few practical suggestions. ii. depression or its polar opposite, hilarity. when we touch on the subject of depression we are dealing with something so widespread that few escape its attacks. it is like a miasma, a fog which environs the man and makes it impossible for him to see clearly, walk surely, and

th deliberation call down a stream of pure white light, and, pouring it through your lower vehicles, you will cleanse away all that hinders. continue this process until you realise that the needed work is accomplished. at first you may have to do it many times. later just once will suffice, and later still the whole process may be needless, for you will have achieved conquest. this applies to the fears connected with the personality. you use the love aspect, flooding yourself with love and light. the legitimate fears which arise from things connected with the circumstances of the work to be done, and from the knowledge of materialised obstructions to the work must be treated somewhat differently. here again a definite method must be followed: still the physical body. quiet by temporary inh

tion as high as may be and call down, from intuitional levels, added light on the difficulty. if your intuition and reasoning faculty produce harmony and thus show the way out, then proceed. as an occult fact past all controversy, you know that naught can now happen but what is for the best. you are sure of guidance, and he who sees thus the end from the beginning makes no error. a third class of fears which aspirants contact more and more as they grow in strength and usefulness in service is based on the realisation of the forces that are working against the plan and hindering the work to be done. occult attacks and occult powers, warring militantly against the aspirant will occur; they may make their power felt in one or other of the vehicles and in rare cases where the aspirant is impor

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

lisation of the centre to be the line of least resistance; they, therefore, begin to function almost exclusively through that centre. this can be well illustrated by two examples. the solar plexus centre is, at this time, highly active among men and women everywhere. in every country millions of people are over-sensitised, emotional frequently to the point of hysteria, full of dreams, visions and fears, and highly nervous. this produces widespread gastric difficulties, indigestion, stomachic and liver ills and diseases, and intestinal disorders. to all of these the race today is exceedingly prone. to these are often coupled all kinds of skin eruptions. the cause is twofold: a. the over-stimulation of the solar plexus centre by its practically exclusive use, and by the consequent inflow of

ho is willing enough and intelligent enough to change his orientation and type of work. but what of the man who has drifted into the dangerous ways of the lower psychism when he is an aryan in consciousness and not an atlantean? what can he do if the solar plexus centre is over-active and the door to the astral plane stands wide open? he seeks to shut it and to function normally; he distrusts and fears his psychic powers of sight and hearing. there is no one specific or one rule of conduct for much is dependent upon the originating cause, but i will here suggest various rules and remedial lines of behaviour. 1. if the door to the astral plane has been opened by following certain breathing exercises, plus certain postures, and other methods taught by ignorant teachers at this time, i would

propaganda, the press and the radio, they provide the most powerful group in the world in each nation, and it is to them that the leaders make their appeal, and it is their backing and their partisanship which is demanded, and which means success to any leader. they are the ones who have the controlling vote in national affairs. they are today swept by uncertainty, by questioning, by deep-seated fears and by the desire to see justice done and the new order of things established. above everything else they desire peace, stable economic conditions, and an orderly world. for this they are ready to fight, and are today fighting in every party, every group, and for every kind of political, nationalistic, religious, economic and social ideals. if they are not literally fighting, in the physical

nder on these words. the preliminary plans which the members of the hierarchical council considered might be stated to be as follows, regarding those plans as spheres of cooperation for the masters implicated and for those among men who are minded to serve in cooperative activity: 1. the reduction of the pressure upon humanity by the means of a steady stabilising of world thought. today it is the fears of man expressed in thought, and therefore frequently backed by action which lead them into the impasse of war and into any form of destructive activity. the pressure is created by man's desire for betterment as well as by the spiritual downpouring of the- 427- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust soul. it is this dual activity of the hig

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n the group and must entail difficulty. this difficulty may involve a constant stream of minor problems and detachments which will colour ceaselessly your life of service- 86- discipleship in the new age- volume i copyright 1998 lucis trust your life in the home, and your contacts in the world. this calls perhaps for a higher quality of faith and of courage than do drastic purgings. but i have no fears for you, my brother on the path. you have a faith of tempered steel which cannot break. remember, however, that where the tide of love is thwarted, there might happen a temporary warping of your nature. you will understand whereof i speak and this sentence conveys to you a needed hint. let love pour through you and all is well. the suggestions which i seek to make are based upon past instruc

poses of the work which this group should soon begin. you start somewhat handicapped as we have waived all the initial work and preliminary training in your case. you are starting in at the stage of organised group work. will you do this with patient application and an unquestioning but voluntary obedience? let not world glamour overcome you and see to it that you are not drawn into the vortex of fears and of pessimism which surrounds so many people these days. as i have earlier told you, you are relatively free from glamour but the forces today are so strong that all disciples must definitely protect themselves. for you, this protection lies in some form of creative work. this is made easier for you by the fact that your personality ray and the ray of your mind are identical and also beca

it of criticism, for it is the right use of this faculty and its re-orientation which will land you before the portal of initiation. this i hold before you with deliberation and not as an inducement to progress or even as an encouragement but as a prophecy of a probability. you are on the path of discipleship. opportunity stands before you and the way can be trodden by you with assurance. have no fears, my brother. take your eyes off your personality with its dominating first ray will and your tendency to mental dominance (as you yourself have termed it) and focus your attention upon your soul problem which is to transfer your consciousness off the sixth ray on to the second ray before any major initiation can take place. my problem is, therefore, to aid you to do this as easily and as int

ALICE A BAILEY13 PROBLEMS OF HUMANITY

trust conditions do not exist to the same extent, but the negro is steadily discriminated against, is refused equal opportunity and has to fight for every privilege. a few corrupt and ignorant senators consistently outrage the good intentions of the mass of american people by perpetuating these evil conditions and fighting by every possible means to prevent their being changed; they play upon the fears of their constituents and block every move made to bring about a better and cleaner situation which would be in line with the constitution. these shortsighted politicians attempt to sidetrack the issue and throw dust in the eyes of their constituents by fighting for the freedom of distant small nations in europe; at the same time they steadily defy their own constitution by refusing freedom

aining points. the problem of distribution is no longer difficult once the food of the world is freed from politics and from capitalism; it must also be remembered that the means of distribution by sea, rail and air are adequate. none of this will, however, take place until the united nations begin to talk in terms of humanity as a whole and not in terms of boundaries, of technical objectives and fears, in terms of the bargaining value of oil, as in the near east, or in the language of mistrust and suspicion. russia distrusts the capitalism of the united states and to a lesser degree that of great britain; south america is rapidly learning to mistrust the united states on the ground of imperialism; both great britain and the united states mistrust russia, on the basis of her spoken word, h

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

life. he has prolonged moments wherein he is the baffled disciple, struggling with glamour, and brief moments wherein he is the triumphant initiate. he discovers in himself the sources of glamour and illusion and the lure of maya until the moment arrives when again he stands before the portal and faces the major dualities in his own particular little cosmos the dweller and the angel. at first he fears the angel and dreads the light which streams from that angel's countenance, because it throws into vivid reality the nature of the dweller who is himself. he senses, as never before, the formidable task ahead of him and the true significance of the undertaking to which he has pledged himself. little by little, two things emerge with startling clarity in his mind- 76- glamour: a world problem

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

ns the way of many changes which conditions the struggle which began in aries, focussed in cancer, is brought to a crisis in scorpio and ended in capricorn. when gemini, scorpio and mercury are correctly related we shall see the united states moving also on to the path of discipleship through a release from its present self-centred policy, its well-meaning evasion of responsibility and its innate fears and distrust. when the focus of the power in london is also rightly oriented and is released into increased effectiveness by drastic purification of motive, then the united effect of both these clarifications will be human liberation. these facts are being slowly realised in london, ahead of the realisation which is more slowly awakening in the states. these potencies, when effective, lead t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ad a tumor on the brain, or was going insane or something equally silly and i was too physically ill to combat those phobias successfully. after talking to me for a little while he got up from his desk and strolled over to the bookcase from which he took a large and ponderous tome. opening it he pointed to a certain paragraph and said "young lady, read those four or five lines and get rid of your fears" i read that migraine was never fatal; had no effect upon the mentality of the subject and the victims were usually people of good mental balance and brain power. he was wise enough to read my unspoken fears and i mention this here for the benefit of other sufferers. he then sent me to bed for six months and told me to sew all the time. so i went up to castramont to my aunt margaret, back to

a word of it because i have spent my life fearing all kinds of things which have never happened and as i am a rather powerful thinker i surely could have materialised something if it had been possible. the question might be asked how can one combat fear? well! i can only tell what i myself have found successful. i never attempt to combat fear. i take the positive position that i will live with my fears if necessary and i just pay no attention to them. i don't fight them; i don't argue with myself; i simply recognise my fears for what they are and pass on. i think people have to learn a much more patient acceptance of what is, and not spend so much time wrestling with themselves over their individual problems. other people's problems are more profitable from the angle of general helpfulness

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

line by spiritually minded psychologists and educators. the system of helping people psychologically is definitely along these new lines, and might be expressed as follows: the average psychologist employs the method (when dealing with nervous cases, with those on the borderland, and with neurotically inclined people) of discovering the deep-seated complexes, the scars, the ancient shocks or the fears which lie behind the experience of the present and which have made the man what he is today. these conditioning factors can usually be traced back to the subconscious by the process of unearthing the past, of taking into consideration the present environment, of reckoning with heredity, and of studying the effects of education either academic or based upon life itself. then the factor which

when the act of dying will be a triumphant finale to life? is it impossible to vision the time when the hours spent on the death bed may be but a glorious prelude to a conscious exit? when the fact that the man is to discard the handicap of the physical sheath may be for him and those around him the long-waited-for and joyous consummation? can you not visualise the time when, instead of tears and fears and the refusal to recognise the inevitable, the dying person and his friends would mutually agree on the hour, and that nothing but happiness would characterise the passing? that in the minds of those left behind the thought of sorrow will not enter and death beds shall be regarded as happier occasions than births and marriages? i tell you that, before so very long, this will be deeply so f

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nduly) in your ordered, planned life. most things can be viewed as too late for changing if approached in terms of one incarnation, but the soul thinks in terms of life cycles. a full and rich life cycle will open up for you as a consequence of this present incarnation, if you will handle your remaining years in a spirit of selfless responsive love asking nothing for the separated self. i have no fears for you, my brother. i would recall to you that the disrupting of life processes and the upheaval of an ordered point of view and of a planned and reasoned approach to daily living is in a measure a great releasing a releasing of hidden beauties, unsuspected and seeking the light of day. have you not read that the bombing of london by high explosives produced great upheavals and that ancient

it will be like picking up a linking thread and tracing it to the ashram, thereby definitely strengthening the inner link. even those who have passed on should be mentioned, for they are still active in the service of the ashram. i give you this task because of your trained persistence and because of your seventh ray ability to link the world of form with the world of spiritual reality. i have no fears for you, my brother. you are a sound and self-directing disciple. my care and attention, when you need me, are always available. when need arises you can seek my aid your master, friend and teacher remembering that it will take you at least seven days to reach me. ask a.a.b. to tell you why. but reach me you can. november 1948 my friend and brother: i have registered and then recorded on you

people, in a psychic sense. this protection can be applied in several ways. i could myself put around you a protecting shield; i choose not to do so, for you would learn naught thereby. the work must be done by you yourself, and basically involves the transmutation of the sacral centre (not the solar plexus, as you might naturally think) to the throat. in the sacral centre lie the ancient racial fears and deep-seated personal desires. ponder not upon the sacral centre, for that would bring these ancient inheritances to the surface, but let your work be related to the creative throat centre. then perform the following exercise: 1. sound the om within the throat centre, as the soul focussed in the ajna centre. 2. see (with the creative imagination) the throat centre as a radiant, vibrant, b

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

e preceding one, after a due flowering of the civilisation) we could say of sanat kumara what has been said of the christ, that "he sees of the travail of his soul and is satisfied" so blind are men that when a civilisation comes to an end, when the familiar mode of cultural expression is brought (as is usual) under the hand of the destroyer, humanity regards it as a major disaster and dreads and fears the ruin which usually surrounds such an event. but from the standpoint of the world of significances, progress is seen and the day of fulfillment draws much nearer. our modern civilisation today (under the hammer of the destroyer aspect) is being changed; old things are passing away, having served their purpose. the new thing is not yet noted or appreciated, though already present. the work

forced to make. more will come to the surface as we study present-day happenings from the angle of renunciation and resurrection. i would like first of all to point out that: 1. the mass of the people are sound, but ignorant of the higher values; that can be slowly righted. they are negative as yet in action, and prone to words and not deeds. they are easily led and also easily swayed by imparted fears- 485- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 2. the evil in the world and that which is primarily guilty of swaying the masses at this time is focussed through a few powerful men or groups of powerful men. no country is free from this control, or from this attempted control. these powerful groups are swayed in their turn by the forces

active, but not so well organised. the basic goal is the freedom and the liberation of mankind, but the spiritual workers are handicapped by the fact that men themselves must make free choice and decision in order to be free; they can only be liberated when they as individuals and later as groups liberate themselves from the expressed thought-control of the powerful dominating groups and from the fears which these groups intentionally engender. freedom can never be conferred through totalitarian methods; liberation cannot come through a dictator or dictating groups. a realisation of the manner in which the hierarchical forces are working and a recognition that all men are today immersed in vital spiritual happenings may serve to encourage the faithful and give a quickening vision to those

ALICE BAILEY THE LABOURS OF HERCULES

physical incarnation. this chase has been immortalised for us by francis thompson in the hound of heaven "i fled him, down the nights and down the days; i fled him, down the arches of the years; i fled him, down the labyrinthine ways of my own mind; and in the mist of tears i hid from him, and under running laughter. up vistaed hopes i sped; and shot, precipitated, adown titanic glooms of chasmed fears, from those strong feet that followed, followed after [69] in the zodiac of denderah, this star is called apes, the head. we are told (in the appendix, p. 1518, of the companion bible) that the brightest star in canis major is sirius, the prince, called in persian, the chieftain. there are three other stars in the same constellation: one is called "the announcer, another the "shining one" an

ANATHEMA OF ZOS

tes! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self? the sword-thrust not salve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in

uicides! with a yawn zos wearied and fell asleep. in time the stench awoke him-for he had slept amidst the troughs- and he observed that the crowd were no longer with himthat only swine remained. and he guffawed and spake thus: not yet have i lost relationship and am thereby nearly asphyxiated! caught up am i in the toils of sentiment, the moral hallucinations within the ebb and flow of hopes and fears? shall age alone transmute desire? not yet have i disentangled illusion from reality: for i know not men from swine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. wa

APOCRYPHON OF JOHN

gh 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 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 f

BLAVATSKY H P ANTHROPOGENESIS

, though the voices of both occultists and roman catholics are raised in the desert. nevertheless, no one can fail to see that science is as inconsistent, to say the least, in its modern speculations, as was ancient and mediaeval theology in its interpretations of the so-called revelation. science would have men descend from the pithecoid ape- a transformation requiring millions of years- and yet fears to make mankind older than 100,000 years! science teaches the gradual transformation of species[[footnote(s* charton, the author of "voyageurs anciens et modernes" quoted by de mirville[[vol. 2, page] 348 the secret doctrine. natural selection and evolution from the lowest form to the highest; from mollusc to fish, from reptile to bird and mammalian. yet it refuses to man, who physiologicall

BLUE EQUINOX

pture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly the equinox 52 mine.and doubt it not, an if thou art ever joyous!.death is the crown of all. lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for .there is no law beyond do what thou wilt. lift yourselves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight .the word of sin is rest

bled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou di

t that the ascetic is entirely deluded when he supposes that doing nothing has no effect. to refuse to save life is murder. 33. shalt thou abstain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of loving deeds the child. continues the subject. the basis of knowledge is experience. 34. have patience, candidate, as one who fears no failure, courts no success. fix thy soul.s gaze upon the star whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the unknown. the candidate is exhorted to patience and onepointedness, and, further to an indifference to the result which comes of true confidence that that result will follow. the two paths 47 cf. liber ccxx 1

tasy which is referred to, and the .fear. here spoken of may perhaps be the panic fear, possibly some feeling analogous to that which produces what is called psychical impotence. 35. the more thou dost advance, the more thy feet pitfalls will meet. the path that leadeth on, is lighted by one fire. the light of daring, burning in the heart. the more one dares, the more he shall obtain. the more he fears, the more that light shall pale.and that alone can guide. for as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light. when out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot. it is true that the further one advances the more subtle and

BOOK OF JASHAR

s of any other patriarch's nation. yet as children of the man whose sacrifice led to the great revolution, and as grandchildren of the woman whose courage made the revolution possible, they should have a claim to special treatment. thus, the story puts jacob and his twin in a position to found tribes whose claim to nationhood might be disputed, but whose special status in god's plan cannot. abram fears the terrors and tragedies of a world order that is based on unrestrained international rivalry and warfare, and so he asks god whether conflict must be so wasteful of human values and potential. god answers abram's concerns by commanding that we must not fight or destroy other nations until we have learned about them. this commandment is linked to the earlier commandment, to pass cultural tr

BOOK OF PLEASURE

esire is to live according to your desire, and this you are always realizing! most noble sentiment!-you are "it" already-"the satisfied-"the desireless-"the real thing! you are drunk with it. there is no illusion but consciousness! this consciousness is ever the smiling monument commemorating "whether you ever really enjoyed life! the god of the "will" is the command to obey, its justice everyone fears-it is a sword-your desert for obedience "will" is the command to believe, your will is what you have believed actively willing the belief for you! you think when "it" wishes "will" is complication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

a brief respite from the sabbats and look at meditation. in its present form meditation has come to the western world by way of the east. for centuries the eastern initiates have known of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities and expand philosophy and knowledge of universal law. today, in the western world, there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the t

second one she picked. this is "what crosses her. the third card is placed above "what crowns her" and the fourth below "what is beneath her. to the right goes the fifth card "what is behind her" and to the left the sixth "what is before her. the remaining four cards are placed in order over on the far right, one above the other: seventh, eighth, ninth and tenth "herself "her house "her hopes and fears" and "the final outcome, respectively. the cards are then turned over one at a time as you give the individual interpretations which i will deal with below each being looked at in its particular position. to elaborate on the meanings of the different positions: the first card (what covers her) shows the general atmosphere that exists around the subject, or around the particular question/prob

either the immediate past or it could show, in general terms, her whole past life. six, on the other hand, shows what is immediately coming into effect; the next six to twelve months at most. seven shows more of the subject herself; how she will fare generally in life and especially in the immediate future. eight deals with her close friends, whether blood relatives or not. nine is her hopes and fears and ten shows the final outcome for her. it can be seen that some cards will confirm others. there should be similarities, for example, between cards four and seven; similarities in two and nine. the whole should give some indication of what to expect from card ten. should the majority of the cards be from the major arcana, then you can be sure that the forces involved are powerful ones. any

tners, generally, are here. in the eighth sphere are losses, including death. loss of money and possessions is here; also details of wills and legacies. the ninth sphere covers religion, spiritual things, journeys to other lands and relatives by marriage. the tenth sphere covers your job, your business affairs, honors, earnings. the eleventh sphere covers your friends and acquaintances, hopes and fears, and wishes. the twelfth sphere of influence shows any confinements you may encounter prison, deportation, exile. it shows enemies and also, strangely, large animals. from the above, then, you can really start on interpretation. for example pisces on the ascendant. this first house deals with physical appearance. pisces sensitive, noble, kind and gentle indicates that the person will be of s

llent for the treatment of blood diseases. anaemic people need the color red, as do those with liver infections. orange: not quite as harsh as red yet contains many of its properties. it is especially good for the respiratory system; for those who suffer from asthma and bronchitis; also as a tonic and a laxative. yellow: excellent for the bowels and intestines. it is a mild sedative; helps remove fears of all kinds and gives a mental uplift. it is good for indigestion and heartburn, for constipation and piles, also for menstrual problems. green: this is the great healer. it is neutral for other colors and can be a general tonic and revitalizer. when in doubt; use green. excellent for heart troubles; neuralgic headaches; ulcers; colds in the head and boils. blue: an antiseptic and cooling a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

agnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings to transform the redundant into new life. binding magick binding magick has two functions

treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, for example irritable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from the hebrew esob, hyssop is mentioned many times in the bible for its ability to cleanse the body of illness. it relieves coughs, bronchitis, painful throats and viruses, tension and stress-related conditions, burns, and ear pains and problems, especially in children. it is primarily a herb of purification and will help to banish sad thoughts, despair an

is an oil of identity and independence, establishing the boundaries of the unique self and repelling those who would dominate or intrude on privacy, whether personally or professionally; it also creates invisible boundaries around the home. citronella improves mental alertness and dispels exhaustion and inertia. it mixes well with lavender and jasmine. clary sage: clary sage calms and drives away fears and bad dreams in adults and children. it is also an oil of inspiration and positivity and, when problems loom large, replaces doubts with unconsidered options and with an assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing and the power to move forward. it promote

n also use this method for empowering amulets and lucky charms or st christopher medallions. st christopher is patron saint and protector of all travellers. protective crystals the following crystals are those that i, in my personal work, and people with whom i have held healing workshops or teaching sessions have found especially protective. they will absorb negative energies emanating from both fears and doubts, and repel external attack, replacing darker feelings with positive emotions and intentions. to benefit from the protective powers of a crystal, you can carry or wear it, or keep it close to you at work, at home or when you travel. you can also add a crystal to your bath water. alternatively, you can soak it in pure spring water seite 92 wicca01.txt overnight and drink the crystal

me embedded within obsidian crystals in the rock. apache tears protect against treachery, deep sorrow and are especially potent in protecting persecuted minorities whether these are people, endangered species or places. they ease and release physical and mental pain, loss, sadness and anger, allowing the user to move forward. apache tears are particularly powerful for protection against one's own fears of frailty, mortality, loneliness and loss of any kind. beryl a crystal of the sun, beryl drives away inner fears and repels external threats and malevolence, increasing confidence and a sense of wellbeing. in its golden form it is excellent for creating a shield of golden sparks around you in difficult situations where there are too many factors or conflicting demands to assimilate and you

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

nts of the anglo american population. diverse occult practices, witchcraft, divination, astrology, and supernatural healing held great appeal for european americans of broadly disparate educational backgrounds, social rankings, and religious black magic page 14 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 commitments from the colonial period onward. fears of malevolent spiritual harming were still prevalent among whites in the antebellum era. in the south, adherence to such beliefs left anglo-american plain folk open to chastisement by religious leaders and class-conscious elites. an 1855 editorial in a charleston, south carolina, newspaper, for example.bemoaning the abject spiritual state of the citizenry.linked the widespread belief in witc

l harming were still prevalent among whites in the antebellum era. in the south, adherence to such beliefs left anglo-american plain folk open to chastisement by religious leaders and class-conscious elites. an 1855 editorial in a charleston, south carolina, newspaper, for example.bemoaning the abject spiritual state of the citizenry.linked the widespread belief in witchcraft to the superstitious fears of "poor and ignorant" whites. yet wells brown, who had fled his native missouri in 1834, asserted that "all classes" of white persons he had ever known were obsessed with witchcraft and other supernatural traditions. he observed that the whites were "possessed with a large share of the superstition that prevail[ed] throughout the south" describing an african american conjurer whose duties v

struction to bondpersons, slaveowners blamed conjurers and other supernatural practitioners for organized\ 63\ transgressions and subversive activities "ignorance and superstition render them easy dupes to their teachers, doctors, prophets, conjurers" wrote charles colcock jones in 1842 "when fairly committed to such leaders, they may be brought to the commission of almost any crime"[8] were such fears justified? while revolts in mainland north america were far less extensive when compared to other slave societies in the new world, many possessed a spiritual dimension. native-born africans and secondand third-generation black americans transcended their differences when they were drawn into the vortex of african supernaturalism and evangelical christianity, potent cultural forces in ninete

es and the strength of the evidence\ 72\ against him, john was found guilty and ultimately executed for his role in the affair.[29] african american supernatural practitioners were known to use their reputations as poisoners for personal advancement and occasionally did so in decidedly intimate ways. one unusual case in north carolina raises the possibility that blacks were not above manipulating fears of occult powers and poisoning for sexual gain. an account of a trial of infanticide involving a white woman in the late eighteenth century, in which the defendant justified her actions in the murder of her illegitimate mulatto infant by saying that a "negro fellow" will, made her drink "under a pretence of curing her" and thus "by that means had carnal knowledge of her body" will threatened

rly women, or bad neighbors, and not the benign cunning persons whose skills extended to healing, captivating reluctant sexual partners, or guiding wayward ships safely home.[55\ 84\ blacks who were believed to practice witchcraft were not usually identified in these early american prosecutions, although some africans were among the first to be accused. sources do not give voice to the witchcraft fears of black people at this time. instead, african american witchcraft beliefs were manifested in folklore, and the products of these beliefs were transmitted in oral traditions. many of these african american oral traditions merged with anglo-american visions of spirits, ghosts, and other supernatural beings.[56] european and african-derived witchcraft traditions evolved as a dual presence, con

COLLIER IRENE CHINESE MYTHOLOGY

t and slipped down low in the east, and try as she might, she was unable to level the sky. finally, nuwa lashed together twelve bamboo reeds to make a flute. she shaped the instrument like the tail of the phoenix, the bird of peace. she taught the people to blow through the flute to create clear, soothing notes, and she told the people to have heart, for music from a bamboo flute can vanquish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move in that direction and why the rivers of china plunge downward across the country to spill into the eastern sea. chinese mythology 48 questions and answers q: why did zurong the fire

quail, pheasant, and duck from his hunt. chang-o sighed. the goddess knew by its smell that the the moon goddess 77 elixir was already diluted. the dosage was so weak, she reasoned, that the archer would probably never recover his full strength by drinking his portion, and she would probably never regain her full beauty by drinking hers. furthermore, they might never even reach heaven. with these fears in mind, the goddess developed a plan. she would drink both of their portions so that she could return to heaven first, and beg the sun god to forgive her husband for his brashness in having shot down the nine suns. then she and her sister goddesses could borrow some sky dragons to visit the queen mother of the western paradise. there, they would persuade her to mix up another dose of the el

errifying, but people also trembled at tales of strange ghosts and spirits who could change their shapes at will. when the emperor asked for pilgrims, no one stepped forward. at last, a humble monk named san zang offered to fetch the scriptures. san zang s fellow monks from the monastery were astonished that such an unassuming man would volunteer for such a dangerous mission. they expressed their fears for his safety. the brave monk replied that a sincere heart and his sacred vow to fetch the scriptures would shield him from harm. like the buddha, kuan yin, and the emperor, the monk was concerned chinese mythology 114 about the lack of compassion he saw in his people. he hoped that the buddha s teachings would help the people learn new and better ways of living. the emperor was delighted t

COSIMANO CHARLES ELEMENTARY PSIONICS

the extraneous garbage that sometimes manage to come through while using this arrangement. after you do that, you hold the pendulum over the center point and ask it what aunt mathilda is cooking. the pendulum begins to swing along one of the edges towards a letter. it reveals a "b" and you stop the pendulum and bring it back to the center to repeat the procedure. and after a short time your worst fears are realized, she is making broccoli again so you call her back, say you have a business matter and order a pizza. the uses of this simple device should be obvious. it can spell out words, sentences, numbers, any piece of information that is out there can be received. it can tell you anything, but there is one little fact you must remember. the pendulum, as i have already said, can be influe

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e who did not suffer under the nazis using the emotions of those who did to manipulate events for their own diabolical ends? we can only establish if that is true by allowing all information about that period to be made public without vilification or condemnation. as professor yehuda bauer, the chairman of the vidal sassoon centre for the study of anti-semitism, said "someone is misusing people's fears and obsessions and presenting things we know today did not happen".1 he was reacting to stories about 'human soap' which holocaust 'experts' have said the nazis made out of the bodies of jewish victims in the concentration camps. this has become an accepted 'fact, but professor bauer said there was no documentary evidence that any such thing took place. in the researching of this book, for t

eting on la toja island off spain in that same month, had decided she had to go. a year later she was removed by her own mps while still in office. mrs thatcher would not have been removed by people going to conservative mps and saying "hey, the bilderberg group says she's got to go" it is much more covert. the media is used to undermine the target, drip, drip, drip style, and unrest, doubts, and fears, are stimulated among ministers and mps who want to keep their jobs. the threat of losing their privilege because "we will never win the next election with margaret thatcher as leader" is a wonderful way to concentrate the minds of politicians to believe that "something must be done. a momentum is created which in the end makes the target politician's removal inevitable. when, in britain, we

er role of opinion polls is to check if the propaganda against a target group is working. once the opinion polls say that a sufficient majority now believe the target group is a problem and "something must be done, the legislation (the solution) is taken out of the file and put before parliament. this approach has another advantage in that the potential political opposition, what little there is, fears the electoral consequences of opposing laws to 'solve' a 'problem' about which the public has now been programmed to believe that "something must be done. therefore highly controversial legislation like the criminal justice bill (which removes basic freedoms) goes through parliament and into law virtually on the nod. once this bill was making its way into law, suddenly all the "travellers ar

r" is merely the physical expression of the dominating thought patterns in any society or on a particular frequency. when the thought patterns change, so does the "natural order. there are many thought patterns that form together to create our inner sense of self and our outer physical reality. it's not only the way we think now. it includes all the thought patterns, the inner resentments, hurts, fears, and guilts, we have held on to from earlier in our lives and in previous physical lives, sometimes going back aeons. if your life today does not reflect the way you are consciously thinking, it can be that way for a number of reasons. one is that you are holding on to patterns from the past which you may not even be aware of. how can you tell what they are? look at your life. it reflects wh

ter (may 5th 2000) signals a time of social and economic change and a restructuring of values. belief systems will be transformed. those already open to a different study of truth from the one that has been indoctrinated down the years, will now take a further leap in consciousness; those who have been on the sidelines, a little apprehensive about even a small step, will suddenly cast aside their fears, take a look outside themselves and move into that higher state- breakthrough! it won't be easy, but a happening so stunningly and refreshingly transformative can never be described as a breeze. it's a hurricane which roars through the psyche uprooting old trees of knowledge and shaking foundations to make way for the new. although the transit of these planets will be uncomfortable, whatever

DAVID ICKE CHILDREN OF THE MATRIX

ons of energy. so the word 'transmogrification' was used to describe them. these transmogrifications, according to the lore, could assume any form..from a wolf to a cat to a house, ship, or iridescent god of awesome proportions. they could appear clothed in rags or in gold crowns and expensive velvet robes. worst of all, they had a penchant for playing all kinds of games with us, manipulating our fears and beliefs and even conning us into going to war against each other."5 a lot of new age channellers and psychics, who think they are connecting with the "light" or "ashtar command" or something, are in fact connecting with these fourth-dimensional "demon" entities, which play them like a violin. the reports of demons appearing in a whoosh of fire, smoke, and light remind me of the stories o

ce "today, america would be outraged if un troops entered los angeles to restore order; tomorrow they will be grateful. this is especially true if they were told that there was an outside threat from beyond, whether real or promulgated, that threatened our very existence. it is then that all peoples of the world will plead with world leaders to deliver them from this evil. the one thing every man fears is the unknown. when serving the dragon: the future 375 presented with this scenario, individual rights will be willingly relinquished for the guarantee of their well being granted to them by their world government" what an irony it would be if the reptilians that have been here for hundreds of thousands of years, were wheeled out as our "saviours" from an "alien invasion. but anything is po

DAVID ICKE THE BIGGEST SECRET

ove andaffection for the first 18 months of their lives and then suddenly withdraw it and treatthem with extreme cruelty. this is a technique known as love bombing and when theswitch is made from love to cruelty the trauma this creates in the child is enormous. theywill also be allowed to bond with a pet and then the pet is killed. the programmer thechild loved so much is now the person the child fears with equal intensity. springmeierand cisco wheeler, herself a victim of government programming, describe what follows:everything imaginable can be used to overwhelm the caged little childs senses andcreate dissociation. rotten foul odours of the childs excrement, of ammonia, and rottenfood while it huddles in its cage will overwhelm the childs sense of smell. being fed bloodoverwhelms the se

se who are not put through the birth trauma and programmed from the wombhave to begin their preparation before the age of six because this type of programmingis more difficult after that. some are still brought into the programme after that age, butthis is rare. these children are put through even more gruesome torture to break downtheir developing minds. the programmers find out what phobias and fears the childrenhave and use those to terrify them. this includes putting children in dark confinedplaces with spiders and snakes. the children are told that if they play dead the snakesand spiders wont bite them, so encouraging them to dissociate. putting them in coffinsemphasises that. they are forced to kill and eat other children and they are immersed inexcrement, urine, and blood. most of t

r said:t oday, america would be outraged if un troops entered los angeles to restore order;tomorrow they will be grateful. this is especially true if they were told that there were anoutside threat from beyond, whether real or promulgated, that threatened our veryexistence. it is then that all peoples of the world will plead with world leaders to deliverthem from this evil.the one thing every man fears is the unknown. when presented with this scenario,individual rights will be willingly relinquished for the guarantee of their well being granted tothem by their world government.486thats the reason for the ufo scam. problem-reaction-solution. the extra-terrestrials are not invading they are already here and they are the ones, operatingthrough physical bodies, who will offer to save us! the u

DEMONIC BIBLE

experience lucid dreaming) unless you begin to have recurring nightmares. it is not uncommon to have nightmares when you first begin these rites as your subconscious mind reacts with horror to the "evil" it is witnessing. these dreams should be cathartic and act merely to purge the subconscious mind of any inherited guilts and inhibitions. recurring nightmares, however, are a sign of deeply held fears and anxieties which could, through continued ritual activity, evolve into some form of neurosis. concerning changes to the rituals the demonic bible presents an independent system of magic which can be easily adapted to function with rituals from other sources. the magician could, for example, extend the invocation of his unholy guardian demon so that it takes place over a six month period o

DION FORTUNE PSYCHIC SELF DEFENSE

terpreted as a threat. for instance, supposing it were intimated to you, however tactfully, that if you did not subscribe to the funds of an organisation, your interest in occultism would be liable to be gossiped about, and possibly involve you in unpleasantness with your relatives, or your employers, this, in the eyes of the law, would be blackmail. anything, in fact, which plays upon a person's fears is a threat. let us now consider what is the best thing to do if you are being threatened. it is seldom wise to answer threat with threat. the best thing is to reply that you will think it over and see what can be done, and then go straight to the nearest police-station and tell the whole story. you can be sure of the utmost courtesy and kindness, and that every effort will be made to help y

in no way concerns it, for it has been made a substitute for something else. it is this curious underground tracking of emotion in the mind which causes so much trouble, for the sufferer is not insane, and yet certain sections of his values and reactions to life are perverted. he is an extremely tricky person to deal with because he is given to unexpected and quite irrational loves and hates and fears, and acts accordingly. similar conditions prevail in the organic insanities; the psychological results are the same, but because the origin is physical, not mental, they are but little amenable to psychotherapy. certain things can be done to alleviate them, however, even if they are not entirely curable; therefore let us consider them from both the psycho-physical and occult standpoints. the

magnetism. she was instructed to meditate upon mr. z. every night as she lay in bed, until she fell asleep. this poor girl, lonely and unsuspicious, gave herself up unreservedly to this task. presently, however, she began to grow uneasy. her common sense asserted itself, for she found the meditations she was required to perform were having a very disturbing effect upon her; but mr. x. allayed her fears and recalled her to her allegiance by assuring her that he had looked into the future and seen that eventually mr. z. would marry her. by now she had upon her hands a heart-breaking love affair which was making her very unhappy and unfitting her for work. a number of letters upon the subject were exchanged between miss y. and mr. x, which i have seen. i did my best to persuade her to drop th

er should observe carefully any signs that the sleep is being disturbed by dreams, and if he observes muttering or twitching, should immediately perform the necessary banishings and whisper into the ear of the sleeper soothing and reassuring suggestions such as coue recommends should be done in the case of young children. one of the most distressing features of a psychic attack is that the victim fears to sleep because he feels that in sleep he is defenceless. those who have read kipling's terrible story "the end of the passage" may remember that the victim of the occult attack therein described always went to bed wearing spurs in order that he might rowel himself and so wake up if he were struggling with his invisible enemy during sleep. there is a great deal that can be done upon the phy

DONALDTYSON EVILEYE

vil eye- those who are convinced on the subconscious level that they have been attacked- the horror and despair are very real. they see their lives crumbling around them, and are willing to do anything to save themselves. victims of the evil eye frequently seek out help from gypsies and fortune-tellers, because they feel that they have nowhere else to turn. doctors and psychologists dismiss their fears. even priests and rabbis no longer realize that the terrible effects of the evil eye are quite real to those who suffer from them. shut out from the churches, the clinics, the hospitals, where are they to turn? some unscrupulous fortune-tellers deliberately try to convince clients that they have fallen victim to the evil eye. if they are successful, they offer to lift the curse for a price

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

illiam and mary and settled in the tidewater area of virginia. three years later she took a job in richmond, virginia. in 1991, meyer s husband, jerry, began to hear voices. he did not let anyone know what was happening for two years. only after he read james redfield s book, the celestial prophecy, which discussed the phenomenon of increased communications from the spirit world, did he relax his fears and seriously listen. subsequently he told his wife the story that three angels had come to him as messengers of god. they said that the world s wickedness was leading to a punishment through which god would cleanse the wickedness from the earth (through a series of natural disasters. he was a chosen survivor who would assist other survivors to recover what was left after the punishment. the

he had been a secret practitioner of alchemy for many years and claimed to have rediscovered the elixir of life. the poet w. b. yeats, also a golden dawn member, described ayton as the most panic-stricken person he had known. presumably as an elderly clergyman, pursuing secret researches in occultism and alchemy, ayton was fearful of being discovered by his church superiors. he also had obsessive fears about being under threat of occult attack from jesuits, whom he designated the black brethren. yeats apparently regarded ayton with friendly but amused skepticism. in his book the trembling of the veil (1922, yeats wrote: this old man took me aside that he might say. i hope you never invoke spirits.that is a very dangerous thing to do. i am told that even the planetary spirits turn upon us i

y planets beyond saturn. occasional contacts would be reported over the next century, especially after the emergence of spiritualism, but a clustering of such claims would appear toward the end of the nineteenth century after astronomer percival lowell reported to have seen canals on the surface of mars. such unnatural structures crisscrossing the face of a nearby planet offered hope (or provoked fears) that a nearby neighbor was inhabited with rational beings. one of the martian contactees of the 1890s, catherine elise muller, was studied in depth by swiss psychologist theodore flounoy in a now-classic work of parapsychology, from india to the planet mars, originally released in 1899. operating as a medium in geneva, helene smith (as muller was called by flounoy in his book) allowed the p

and the voice in the night (1907. these are included in the collection men of the deep waters (1914. his fulllength stories the house on the borderland (1908) and the night land (1912) are full of terrifying fantasy. l. p. hartley (1895.1972) was an established novelist who also wrote some macabre supernatural short stories, notably a visitor from down under (1927. his first collection was night fears (1924; his collected short stories was published in 1968. another writer of ghostly short stories was oliver onions (1873.1961; his best-known story is the beckoning fair one. collections of his stories include widdershins (1911) and ghosts in daylight (1924; there is also a collected ghost stories (1935. practicing occultists who have also written fiction include violet m. firth (best known

been revived in the united states and britain as a kind of new thought technique for raising human potential. it is claimed that by proving that the mind can control pain and physical reaction, individuals can liberate hidden potential for other achievements. in the united states, eric best, an industrial systems analyst, has been conducting seminars in which students are taught to overcome their fears through fire walking. psychological techniques are used to prepare students by helping them face their longstanding fears before fire walking. eventually the group surrounds a large bonfire that is later dismantled and used to feed a bed of glowing coals three feet wide and ten feet long. the fire walkers are taught to internalize energy, to concentrate on it, then to assure themselves that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

gray barker (1956. they have since become part of flying saucer mythology, with claimed visitations to other ufo investigators and contactees. some investigators preferred to believe that they were government officials, possibly from the central intelligence agency (cia, determined to suppress information on the reality of ufos. for most, the men in black myth became but a form in which paranoid fears could be expressed within the ufological community. sources: clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. vol. 2 of the ufo encyclopedia. detroit: omnigraphics, 1992. rojcewicz, peter m. the men in black experience and tradition: analogues with the traditional devil hypothesis. journal of american folklore 100 (april/june 1987: 148.60. mentalphysics the

y began in 1958 following a brief illness. after several somewhat frightening experiences in which his body cramped and vibrated, one day he found himself floating near the ceiling and looking down on his sleeping physical body, a common experience of people who spontaneously leave their body. he became fearful that he was either dying or going insane when subsequent experiences occurred, but his fears were allayed when he learned of parapsychology and the frequency of out-of-the-body experiences. over the next decade he claimed to have experienced precognitive dreams and visited various dream worlds that were largely unknown to anyone else. he came to think of them as extra dimensional. he also participated in tests at both the university of virginia and the topeka (kansas) veterans admin

f music, involving the arousal of kundalini energy through the psychic power of musical vibrations. in a western context, psychic effects from music were claimed by the singing teacher alfred wolfsohn. in contrast, some have suggested that the aggressiveness and violence of much of modern popular rock music seems to have had a negative and sinister influence on a younger generation, recalling the fears of the ancient greeks that certain musical modes would have a harmful social effect. sources: brown, rosemary. immortals at my elbow. london: bachman& turner, 1974. reprinted as immortals by my side. chicago: henry regnery, 1975. crookes, william. researches in the phenomena of spiritualism. london: j. burns, 1974. danielou, alain. the ragas of northern indian music. london: barrie& rockliff

these are merely legal fictions to the indian mystic, melting away in the totality of higher consciousness. because mind and emotion are transcended in the higher reaches of mysticism, they are seen by mystics as merely ways of reaching a reality that lies beyond them, a totality of consciousness without object, beyond the normal human limitations of individual body, ego, personality, hopes, and fears. like christianity, hindu vedanta (inquiry into ultimate reality, has different schools of theology, ranging from advaita (monism or non-dualism, claiming that all is one and only the divine ultimate has actual existence, all else being illusory) to degrees of dvaita or dualism (claiming that there is one ultimate divine principle of god but that the soul is a separate principle with indepen

lgence, oblivious to the problems of the outside world. it is clear that the ideal mystic partakes fully of the duties and social responsibility of life after spiritual enlightenment, since mystical experience should give deeper meaning to the reality behind the everyday mundane world. for most individuals, however, a period of retreat from everyday life is helpful in disengaging oneself from the fears, desires, and egoism of mundane existence. hinduism places great stress on dharma, the duties and responsibilities of the individual, which take priority over any desire for transcendentalism. during this period one would observe the everyday religious rites and rituals related to the gods and goddesses of an individual s life. later, however, when one had fulfilled one s responsibilities, m

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

casions, new age writer alice bryant has encountered the angel of the dark, who sometimes calls herself an angel of the divine plan. the angel stands nearly three stories tall. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orf

years of age, dressed in jeans and flannel shirts. only their shoes, with their unusually thick soles, looked out of the ordinary. one of the strangers asked what they were doing there, but he acted as if he did not believe the two men s answer. two more strangers showed up. the guano-hunters were badly frightened, convinced that they had fallen into the hands of a criminal gang in hiding. their fears only rose when one of the band told them that they should accompany them deeper into the cave. about two miles later, they came to a spot where the walls expanded. there they encountered a strange device that looked like a toboggan with a seat and a control panel. it gave off a buzzing sound. the group sat on the wide seat and flew off at a terrific speed. after a journey of some considerabl

eric ships. when flying saucers came on the scene and the contactee movement followed in their wake, martin followed developments with interest. in the meantime, charles and lillian laughead (pronounced law-head) were doing the same. their own odyssey had begun in 1946, when the couple were protestant medical missionaries in egypt and lillian started suffering seemingly untreatable nightmares and fears. seeking relief, the couple turned to occultism. on their return to the united states in 1949, dr. laughead took up a staff position at the michigan state college hospital in east lansing. he and his wife continued their mystical studies, incorporating flying saucers into their newfound faith. in early 1953, on a trip to southern california, laughead met george adamski, whose claimed meeting

FAUST

ward wend our ways, blessing with joy sweet peace and peaceful days. third citizen yes, neighbour! i would leave things so; each other s skulls they well may crack, and everything may topsyturvy go, if only things at home stay in the old, old track. old woman[to two citizens daughters] my! how dressed up! you beautiful young dears! who would not gape now if he met you? but not so haughty! have no fears! what you desire i know well how to get you. citizen s daughter come, agatha, away! i take great heed that with such witches no one sees me go; yet to me on st. andrew s night, indeed, my future lover she did really show. the other she showed me mine too in the crystal ball, so soldier-like, with others swift to dare; i look about, i seek him everywhere, but i can t find him, not at all. sol

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rit holy texts are all traditionally chanted and not simply read. all sufi orders have sacred dikhrs and songs. gregorian chants are balm for the soul. the sacred hawaiian hulas are sung. singing devotional songs and sacred chants with your whole heart and a focused mind is a unique and wonderful means of uplifting the soul and bringing heaven to earth. a good devotional song carries us above our fears and worldly concerns, and fills us with joy. some songs just seem to get deeper and deeper, and when the singing stops, the air is charged with spiritual energy. success comes from the intention of one s heart and the grace of god, not from the quality of one s voice ,0' in addition to the practice of seated meditation, many mystical traditions have some form of walking meditation. this can

FOCUS OF LIFE

laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the

word. my utility has been-my pleasure-that alone is my service to man and to heaven, in that i am the goat" after his devotion aaos prepared for the death posture and judgement. awaking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and je

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

reaction as represented by spain which threatened both the french king, hemmed in by the spaininspired catholic league, and the english queen, constantly threatened by spain-inspired "popish plots. whether or not bruno actually had a mandate from henri iii for this message, it is certain that he did five in the french embassy during the whole time of his visit to england, dangerous years full of fears, with the great crisis of the spanish armada not far ahead. politically, bruno is strongly anti-spanish (this comes out particularly in passages in the spaccio against the spanish rule in naples)3 and 1 in my article cited above, p. 276, note 1. 2 see above, p. 208. in the "regno partenopeo, that is, in the kingdom of naples, avarice rules "under the pretext of maintaining religion (spaccio

f st. victor. i therefore think that this anempt to return to the church at this time in paris was quite in character and quite sincere. the new dispensation was to be an egyptianised and tolerant catholic and universal religion, reformed in its magic and reformed in its ethics. bruno was still in paris on august 4th, 1586, the date of corbinelli's letter to pinelli in which he says that giordano fears "some affront for having scolded poor aristotle so much",2 adding 1 documenti, p. 104; cf. spampanato, vita di giordano bruno, p. 392. 1 "il giordano s'ando con dio per paura di qualche affronto, tanto haveva lavato il capo al povcro aristotele. corbinelli to pinelli, august 4th, 1586 (ambrosiana, t.167 sup, f. 187. see "giordano bruno: some new documents, p. 185. in a previous letter of jun

or every sort of magic, in contrast to ficino, who had to be so extremely careful to keep his magic natural and non-demonic. bruno expressed his views on good and bad magic in the course of answers to questions about why he had the book de sigillis hermetis in his possession. magic, he said, is "like a sword, which can be used ill in the hands of a wicked person, but in the hand of a good man who fears god and knows the licit and the illicit effects which can proceed from it, and knows how to work it well through the virtues of the dispositions of the stars, and through the work of images and of characters, it can be used for good' moses was a great magus (this is the report of a fellow-prisoner on bruno's talk in prison, not his own words in answer to interrogation, who had learned magic

FRATER ELIJAH ANGELS OF CHAOS

aster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of god, strength and might. what is mine is mine to keep, send my will, shred the sleep, from the darkness to the light, binah-hokmah my will, my might- the gnosis part- from within the dark earth sears- visualize a crack in the chaos-egg- transmutations, powers and fears- the crack widens- from the darkness to the light, i declare this now by will and by might- kia- an explosion as the egg cracks open, gnosis ensues. collapse- note: a sigil should manifest during the trance. this is ones own chaos sigil from the universe. recover iv. banishing a) performance of grendel's had an accident, act iii. as one speaks (slowly) imagine that your voice echoes through

FRATER U D PRACTICAL SIGIL MAGIC

al intercourse because, p y after constructioactivate it. but g afterwards, you will have to banibest method of banishing is roaring laugial; if matter if this may seem a bit artifica good joke now, even better. b d ing on the tv, dialling the talking clock, listening to the latest lottery results, jumping up and down on one leg for half an hour, etc. one may argue endlessly about s and/or sexual fears, but it is an undenia a matical way during sexual climax. we will get to know various other methods, too, but experience has shown that orgasm provides the most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c al

FREEMASON BLUEBOOK

ouse shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the f

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

uth255 west london' it was lateautumn[see above for the correct date] and as the day closed inimissed my way on some stairswithoutbanisters and fell heavily.theresult was concussion of the brain, during which i was practically unconscious for an entiremonth..i was very, very ill,withnameless sensations in the head, as if all were dead therein and yet could ache numbly. i was haunted even by vague fears for reason itself. anothermonthmust have passed in this manner and then i returned to town,laesusindeed assuredlybutalsononvictus,as shewn fully thereafter. my business occupations were resumed, much as ifnothinghad occurred to disturb their outward and normal course;buti was made conscious slowly of a substantial changewithin,as if some new door had opened in the mind. a great and dangerous

GILBERT THE MAGICAL MASON

oul-saving become a profession and a means of livelihood, than do the tendencies to fraud and folly, to manufacture doctrineadmajoremdeigloriam,creep in. doctrines are perverted by, and in favour of this privileged class and new profession, and the simple truths of man's origin, course, lifeaimand destiny, are obscured to demonstrate the need of spiritual guides who can then liveat leisure on the fears and foibles of a timorous laity, composed of men and women who, while accepting the ideal of a just and merciful god, yet mistrust his justice and his mercy, and feel it necessary to attempttoelude his decisions by substituted service, or to degenerate his mercy into weakness by temporary profession of abject humility.fordid anyone but really believein one tithe of the awful punishments for

n to their primal instinct, and this can only be due to the companionship of man and the training they receive; the mere change of food would not alone account for their extended powers. to return to humanity, byron wrote ofdreams-strange state of being. senseless to feel, and with sealed eyes to see;182while catosaid-themagical masonregard not dreams, since they arebutthe images of our hopes and fears.wordsworth said that we mayhunthalf a day for a forgotten dream.joel, the old hebrew prophetsaid-your old men shall dream dreams.dryden wrote-253dreams are interludes which fancy makes.dreaming may be described as the activity of some of the mental faculties during sleep: the mental processes which are most frequently concerned in our dreams are memory and fancy; these give rise to disordere

ess of the bladder, others with nose bleeding and with earache; the recent occurrence of giddiness from a sea passage is often reproduced in dreams in the night following. in addition to these causes of dreams we must recognise that a great proportion of all dreams are due not to impressions derived from the sensory or motor nervesbutfrom our thoughts, ideas, fancies, beliefs, memories, hopes and fears. these human functions are related by modern physiologists to the grey matter of the convolutions of the cerebrum, while the idealist, the spiritualist, and the theosophist allege that these faculties are duetothe presence of a human and spiritual soul184themagical masonas a separate, invisible, immaterial, semi-divine ego, which dwells in an astral form, and that again in an ethereal form

ot the parent of his future offspring. his sperm, or her germ cell is not a product of his body; his body has only enclosed and nourished the reproductive cells of a former generation.'theman's body is in fact a mere appendage of the reproductive cell whose parentage goes back for ever, and has lived in a series ofmen of unknown number. be it worm,ape.orman, the body with all its passions, hopes, fears and powers, is only a guest chamber for a few years of some cells of the human colony. men's bodies never form any real part of the chain of lives, they are mere side links of the chain of evolution, each cast asideinits turn, breaking off and perishing.'themain chain from the beginning of life and destined to link it with the future is formed of the unicellular organisms constituting the ce

GILBERT THE SORCERER AND HIS APPRENTICE

the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of theclemonswhom the heart fears, saying 'therefore shalt thou be exalted, ra, for thy fiendish enemies are pierced, apophi is slaughtered, and fiends of the devil have been cast down (compare 'be thou exalted, lord, in thine own strength. so will we sing and praise thy power' as recited in the exorcism) he then puts fetters on apophi. ra, and horus the son of ra, declare that apophi shall be bound and fettered, that he do

GNOSTIC HANDBOOK

and succubus, in the present we have aliens, ufo abductions and medical experiments by creatures we cannot see. in the modern mode, these archons are sometimes called ultraterrestrials. however we must realize that these forms are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it does seem that the majority of ufo sightings and experience reflect our own fears, terrors, needs and desires and hence have a archonic origin. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons, and in general that of all of the orders of being outside god, including the world itself, is the

dark dungeon, bound hands and feet and able neither to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n1:12,6 n2:7,3) in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual growth of all who follow the path. after the initial excitement of entering the path and starting the spiritual quest, doubts arise; fears; dreams; terrors; a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the" old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path as the lower vehicles are transformed and the new self grows. an excellen

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

either to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n2,7,3) clarifying introduction in brackets ours. in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual trek which all who follow the path undertake. after the initial excitement of entering the path, and starting the spiritual quest, doubts arise, fears, dreams, terrors, a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the "old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path, as the lower vehicles are transformed and the new self grows. an excelle

one above the abyss and the other operating below. the lower binah relates to satan and the demiurge and represents the destruction of the earth cycle. the higher binah represents saturn as the tester or purifier who refines the gnostic until he is capable of passing through the abyss into the pleroma. in any event, mankind will be dragged kicking and screaming into confrontation with his darkest fears. return to the yuga of gold: rectification and regeneration the climax of the age of aquarius will be the millennium, the time of rectification and regeneration. it is the dawning of maat or truth. it is the time when the cycle is completed and regeneration occurs. in lesser cycles it is a time of renewal, in the great cycle it is the final omega point, when the system is rectified and the f

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

soaiznt (soh-ah-ee-zodenteh) ligdisa (elee-geh-dee-sah) 133 step 5. enter your body of light and proceed to the sub-quadrant fire of water and then to the square of l of rnil (rah-nee-el. step 6. you will notice ara almost even mixture of fire and water swirling together in this square. passions are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in

othis, but lacks the latter's spiritual insight and initiatory abi l ities. the forces of this square are of a spiritual nature because the ruling kerubic square is leo (see figure 8, appendix c. the demonic nature of alr is his refusal to heed this spiritual impulse, but instead he uses the feminine current to give shape to the emotional forces of any who enter here. if you have any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influence is strength/ lust which manifests here as a very strong desire to create. the presence of the feminine curre

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

nd again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and

HANDBOOK OF EGYPTIAN MYTHOLOGY

a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a concept that may be more greek than egyptian. a battle against malevolent nubian sorcerers reflects contemporary fears of the powerful nubian kingdom to the south, which the romans never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain elaborate spells in demotic.107 the demotic spells often utilize egyptian deities in their traditional mythical roles for dubious purpos

HELENA BLAVATSKY NIGHTMARE TALES

brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen, indeed, the dreary results, when he spoke of daij-dzins to whom i left "an ingress""a door open" in me? nonsense! there must be some physiological, abnormal change in me. once atnuremberg, when i have ascertained how false was the direction taken by my fears- i dared not hope forno misfortune at all- these meaningless visions will disappear as they came. the very fact that my fancyfollows but one direction, that of pictures of misery, of human passions in their worst, material shape, is aproof, to me, of their unreality "if, as you say, man consists of one substance, matter, the object of the physical senses; and if perceptionwith its modes is o

HINE P OVEN READY CHAOS

bad if the intent is something you don t really care about (hence beginning with sigils for things you aren t really too fussed about is a good way to begin experiments, but is more difficult if it s something you really want to happen. as long as you don t dwell on the thoughts when they pop up, it shouldn t matter too much. time for another analogy. the ever-changing tangle of desires, wishes, fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the others, feed it

HP LOVECRAFT A DARK LORE

sense of comfort and naturalness, and sometimes the sky silhouettes with especial clearness the queer circles of tall stone pillars with which most of them are crowned. gorges and ravines of problematical depth intersect the way, and the crude wooden bridges always seem of dubious safety. when the road dips again there are stretches of marshland that one instinctively dislikes, and indeed almost fears at evening when unseen whippoorwills chatter and the fireflies come out in abnormal profusion to dance to the raucous, creepily insistent rhythms of stridently piping bull-frogs. the thin, shining line of the miskatonic's upper reaches has an oddly serpent-like suggestion as it winds close to the feet of the domed hills among which it rises. as the hills draw nearer, one heeds their wooded s

en a reporter climbed up, opened the horizontally-sliding trap-door and shot a feeble flashlight beam into the black and strangely foetid space, he saw nothing but darkness, and a heterogeneous litter of shapeless fragments near the aperture. the verdict, of course, was charlatanry. somebody had played a joke on the superstitious hill-dwellers, or else some fanatic had striven to bolster up their fears for their own supposed good. or perhaps some of the younger and more sophisticated dwellers had staged an elaborate hoax on the outside world. there was an amusing aftermath when the police sent an officer to verify the reports. three men in succession found ways of evading the assignment, and the fourth went very reluctantly and returned very soon without adding to the account given by the

ht company in a frantic vein and asked that desperate precautions against a lapse of power be taken. now and then his entries show concern over the failure of the reporters to find the metal box and stone, and the strangely marred old skeleton, when they explored the shadowy tower room. he assumed that these things had been removed- whither, and by whom or what, he could only guess. but his worst fears concerned himself, and the kind of unholy rapport he felt to exist between his mind and that lurking horror in the distant steeple- that monstrous thing of night which his rashness had called out of the ultimate black spaces. he seemed to feel a constant tugging at his will, and callers of that period remember how he would sit abstractedly at his desk and stare out of the west window at that

initiative we combed the countryside for information regarding the terrible martense family, and discovered a man who possessed a marvelously illuminating ancestral diary. we also talked at length with such of the mountain mongrels as had not fled from the terror and confusion to remoter slopes, and slope again scanned for dens and caves, but all without result. and yet, as i have said, vague new fears hovered menacingly over us; as if giant bat-winged gryphons looked on transcosmic gulfs. as the afternoon advanced, it became increasingly difficult to see; and we heard the rumble of a thunderstorm gathering over tempest mountain. this sound in such a locality naturally stirred us, though less than it would have done at night. as it was, we hoped desperately that the storm would last until

ake a rest yourself. god knows you need one after this shock, as i do myself. i am going south for a while to calm down and brace up. so don't ask me any questions when i call. it may be that something will go wrong, but i'll tell you if it does. i don't think it will. there will be nothing more to worry about, for charles will be very, very safe. he is now- safer than you dream. you need hold no fears about allen, and who or what he is. he forms as much a part of the past as joseph curwen's picture, and when i ring your doorbell you may feel certain that there is no such person. and what wrote that minuscule message will never trouble you or yours. but you must steel yourself to melancholy, and prepare your wife to do the same. i must tell you frankly that charles's escape will not mean h

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

s to get lake. reflecting that he had four planes, each provided with an excellent short-wave outfit, we could not imagine any ordinary accident capable of crippling all his wireless equipment at once. nevertheless the stony silence continued, and when we thought of the delirious force the wind must have had in his locality we could not help making the more direful conjectures. by six o clock our fears had become intense and definite, and after a wireless consultation with douglas and thorfinnssen i resolved to take steps toward investigation. the fifth aeroplane, which we had left at the mcmurdo sound supply cache with sherman and two sailors, was in good shape and ready for instant use, and it seemed that the very emergency for which it had been saved was now upon us. i got sherman by wi

ountains- but none ever went near them or dared to guess what lay beyond. no human eye had ever seen them, and as i studied the emotions conveyed in the carvings, i prayed that none ever might. there are protecting hills along the coast beyond them- queen mary and kaiser wilhelm lands- and i thank heaven no one has been able to land and climb those hills. i am not as sceptical about old tales and fears as i used to be, and i do not laugh now at the prehuman sculptor s notion that lightning paused meaningfully now and then at each of the brooding crests, and that an unexplained glow shone from one of those terrible pinnacles all through the long polar night. there may be a very real and very monstrous meaning in the old pnakotic whispers about kadath in the cold waste. but the terrain close

ent of a large pyramidal structure which we seemed vaguely to recall from our aerial survey as remarkably well-preserved. along our path the single torch showed a customary profusion of carvings, but we did not pause to examine any of these. suddenly a bulky white shape loomed up ahead of us, and we flashed on the second torch. it is odd how wholly this new quest had turned our minds from earlier fears of what might lurk near. those other ones, having left their supplies in the great circular place, must have planned to return after their scouting trip toward or into the abyss; yet we had now discarded all caution concerning them as completely as if they had never existed. this white, waddling thing was fully six feet high, yet we seemed to realize at once that it was not one of those othe

that it was not one of those others. they were larger and dark, and, according to the sculptures, their motion over land surfaces was a swift, assured matter despite the queerness of their sea-born tentacle equipment. but to say that the white thing did not profoundly frighten us would be vain. we were indeed clutched for an instant by primitive dread almost sharper than the worst of our reasoned fears regarding those others. then came a flash of anticlimax as the white shape sidled into a lateral archway to our left to join two others of its kind which had summoned it in raucous tones. for it was only a penguin- albeit of a huge, unknown species larger than the greatest of the known king penguins, and monstrous in its combined albinism and virtual eyelessness. when we had followed the thi

beyond all comparison- carrying them up into tenuous atmospheric strata peopled only by such gaseous wraiths as rash flyers have barely lived to whisper of after unexplainable falls. looking at them, i thought nervously of certain sculptured hints of what the great bygone 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 m

HP LOVECRAFT FROM BEYOND

ver have studied science and philosophy was a mistake. these things should be left to the frigid and impersonal investigator for they offer two equally tragic alternatives to the man of feeling and action; despair, if he fail in his quest, and terrors unutterable and unimaginable if he succeed. tillinghast had once been the prey of failure, solitary and melancholy; but now i knew, with nauseating fears of my own, that he was the prey of success. i had indeed warned him ten weeks before, when he burst forth with his tale of what he felt himself about to discover. he had been flushed and excited then, talking in a high and unnatural, though always pedantic, voice "what do we know" he had said "of the world and the universe about us? our means of receiving impressions are absurdly few, and ou

i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a friend as i. it was he who had given me all the information i had of tillinghast after i was repulsed in rage. yet i soon subordinated all my fears to my growing curiosity and fascination. just what crawford tillinghast now wished of me i could only guess, but that he had some stupendous secret or discovery to impart, i could not doubt. before i had protested at his unnatural pryings into the unthinkable; now that he had evidently succeeded to some degree i almost shared his spirit, terrible though the cost of victory appeared. up throu

HP LOVECRAFT HERBERT WEST REANIMATOR

the expert test of my friend soon left no doubt on that score. we had at last what west had always longed for- a real dead man of the ideal kind, ready for the solution as prepared according to the most careful calculations and theories for human use. the tension on our part became very great. we knew that there was scarcely a chance for anything like complete success, and could not avoid hideous fears at possible grotesque results of partial animation. especially were we apprehensive concerning the mind and impulses of the creature, since in the space following death some of the more delicate cerebral cells might well have suffered deterioration. i, myself, still held some curious notions about the traditional "soul" of man, and felt an awe at the secrets that might be told by one returni

object. we could not get bodies fresh enough to shew any trace of reason when reanimated, so had perforce created nameless horrors. it was disturbing to think that one, perhaps two, of our monsters still lived- that thought haunted us shadowingly, till finally west disappeared under frightful circumstances. but at the time of the scream in the cellar laboratory of the isolated bolton cottage, our fears were subordinate to our anxiety for extremely fresh specimens. west was more avid than i, so that it almost seemed to me that he looked half-covetously at any very healthy living physique. it was in july, 1910, that the bad luck regarding specimens began to turn. i had been on a long visit to my parents in illinois, and upon my return found west in a state of singular elation. he had, he tol

ing fibre by ordering the masonry left intact and plastered over. thus it remained till that final hellish night; part of the walls of the secret laboratory. i speak of west s decadence, but must add that it was a purely mental and intangible thing. outwardly he was the same to the last- calm, cold, slight, and yellow-haired, with spectacled blue eyes and a general aspect of youth which years and fears seemed never to change. he seemed calm even when he thought of that clawed grave and looked over his shoulder; even when he thought of the carnivorous thing that gnawed and pawed at sefton bars. the end of herbert west began one evening in our joint study when he was dividing his curious glance between the newspaper and me. a strange headline item had struck at him from the crumpled pages, a

HP LOVECRAFT THE CATS OF ULTHAR

le days the sleek, lazy cats of ulthar would touch no food, but only doze by the fire or in the sun. it was fully a week before the villagers noticed that no lights were appearing at dusk in the windows of the cottage under the trees. then the lean nith remarked that no one had seen the old man or his wife since the night the cats were away. in another week the burgomaster decided to overcome his fears and call at the strangely silent dwelling as a matter of duty, though in so doing he was careful to take with him shang the blacksmith and thul the cutter of stone as witnesses. and when they had broken down the frail door they found only this: two cleanly picked human skeletons on the earthen floor, and a number of singular beetles crawling in the shadowy corners. there was subsequently muc

HP LOVECRAFT THE LURKING FEAR

nitiative we combed the countryside for information regarding the terrible martense family, and discovered a man who possessed a marvellously illuminating ancestral diary. we also talked at length with such of the mountain mongrels as had not fled from the terror and confusion to remoter slopes, and slope again scanned for dens and caves, but all without result. and yet, as i have said, vague new fears hovered menacingly over, us; as if giant bat-winged gryphons looked on transcosmic gulfs. as the afternoon advanced, it became increasingly difficult to see; and we heard the rumble of a thunderstorm gathering over tempest mountain. this sound in such a locality naturally stirred us, though less than it would have done at night. as it was, we hoped desperately that the storm would last until

HP LOVECRAFT THE MUSIC OF ERICH ZANN

d to subside. he tightened his relaxing grip, but this time in a friendly manner, forcing me into a chair; then with an appearance of wistfulness crossing to the littered table, where he wrote many words with a pencil, in the labored french of a foreigner. the note which he finally handed me was an appeal for tolerance and forgiveness. zann said that he was old, lonely, and afflicted with strange fears and nervous disorders connected with his music and with other things. he had enjoyed my listening to his music, and wished i would come again and not mind his eccentricities. but he could not play to another his weird harmonies, and could not bear hearing them from another; nor could he bear having anything in his room touched by an-other. he had not known until our hallway conversation that

HP LOVECRAFT THE NAMELESS CITY

n presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even the physical horror of my position in that cramped corridor of dead reptiles and antediluvian frescoes, miles below the world i knew and faced by another world of eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scene and its soul. an ancientness so vast that measurement is feeble seemed to l

HP LOVECRAFT THE PICTURE IN THE HOUSE

to be in an aboundingly good humor, yet to possess those eccentricities which one might guess from his grooming. for some time he rambled on with an almost feverish geniality, when it struck me to ask him how he came by so rare a book as pigafetta's "regnum congo" the effect of this volume had not left me, and i felt a certain hesitancy in speaking of it, but curiosity overmastered all the vague fears which had steadily accumulated since my first glimpse of the house. to my relief, the question did not seem an awkward one, for the old man answered freely and volubly "oh, that afriky book? cap'n ebenezer holt traded me thet in 'sixty-eight- him as was kilt in the war" something about the name of ebenezer holt caused me to look up sharply. i had encountered it in my genealogical work, but n

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

toward the waterfront. certainly, the terror of a deserted house swells in geometrical rather than arithmetical progression as houses multiply to form a city of stark desolation. the sight of such endless avenues of fishy-eyed vacancy and death, and the thought of such linked infinities of black, brooding compartments given over to cob-webs and memories and the conqueror worm, start up vestigial fears and aversions that not even the stoutest philosophy can disperse. fish street was as deserted as main, though it differed in having many brick and stone warehouses still in excellent shape. water street was almost its duplicate, save that there were great seaward gaps where wharves had been. not a living thing did i see except for the scattered fishermen on the distant break-water, and not a

d not know where i had gone; but for all that they sent a shiver of horror through my frame. their features were indistinguishable, but their crouching, shambling gait was abominably repellent. and worst of all, i perceived that one figure was strangely robed, and unmistakably surmounted by a tall tiara of a design altogether too familiar. as the figures spread throughout the courtyard, i felt my fears increase. suppose i could find no egress from this building on the street side? the fishy odour was detestable, and i wondered i could stand it without fainting. again groping toward the street, i opened a door off the hall and came upon an empty room with closely shuttered but sashless windows. fumbling in the rays of my flashlight, i found i could open the shutters; and in another moment h

kmanship superlatively and exotically exquisite, though no one seemed able to define their exact material or assign them to any specific art tradition. there were two armlets, a tiara, and a kind of pectoral; the latter having in high relief certain figures of almost unbearable extravagance. during this description i had kept a tight rein on my emotions, but my face must have betrayed my mounting fears. my uncle looked concerned, and paused in his unwrapping to study my countenance. i motioned to him to continue, which he did with renewed signs of reluctance. he seemed to expect some demonstration when the first piece- the tiara- became visible, but i doubt if he expected quite what actually happened. i did not expect it, either, for i thought i was thoroughly forewarned regarding what the

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ions. sincerely alice in venice p.s. i do agree with what you say in the papers about phonies and such. peace! dear alice in venice, i'm so glad you explained that your letter is not rude. for a few seconds there i suspected that it might be, and i would be forced to hex you, but then witches often jump to conclusions and are known for their nervousness and irritability. so thanks for quieting my fears. your surprise that a 'real' witch would consent to publicity amuses me. evidently you don't realize that 'real' witches are a power mad bunch, clutching and clawing at any and all opportunities that might place them into the limelight. as to being able to be a witch without being psychic; that is absolutely ridiculous. if a witch can change things. make things happen. do magic. then she mus

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

d that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical pa

ISIS UNVEILED

s? to guess what, if the coup d'hid had then failed, might have been the prevailing religion in our own century would indeed be a hard task. but in all probability the state of things which made of the middle ages a period of intellectual darkness, which degraded the nations of the occident, and lowered the european of those days almost to the level of a papuan savage could not have occurred. the fears of the christians were only too well founded, and their pious zeal and prophetic insight was rewarded from the very first. in the demoution of the serapeum, after the bloody riot between the christian mob and the pagan worshipers had ended with the interference of the emperor, a latin cross, of a perfect christian shape, was discovered 0m. thu demripuod applies to cyril of joiualem. not to c

nj other part of the world. id the hymna of the veda we see man left to himsdf to wmte the riddle of this world. he invokei tbem ithe gods, he praisea, he wonhipa them. but atiu with all these gods around him, beniatb him, and above him, the eitriy poet ?eemi io at rest within himself. there, too, in his own breast, he has disoovered a power. that is never mute when he prays, never absent when he fears and tremuea. it eema to inspbc his prayers, and yet to listen to them; it teems to live in him, and yet to support him and all around him. the only name he can find for this mysterious wer is 'btihman; for briaman meant orimnally force, will, wish, and the prcfiul ?ive power of creation. but this impersonal brdhman, too. as soon as it is named, growa into something strange and divine. it end

aim which he so audaciously advanced, and who resorted for that to endless forgeries. he gives authority neither for his dates nor his assertions. this smymiote worthy has not even the brutal but sincere faith of tertullian, for be contradicts himself at every step, and supports his claims solely on acute sophistry. though he was undoubtedly a man of the shrewdest intellect and great learning, he fears not in some of bis assertions and arguments even to appear an idiot in the eyes of posterity, so long as he can' carry the tua- tioo' twitted and cornered at every step by his not less acute and learned adversaries, the gnostics, he boldly shields himself behind blind faith, and in answer to their merciless logic falls back upon imaginary tradition invented by himself* reber wittily remarks

JASMUHEEN THE FOOD OF GODS

ther goddess. durga. also called devi in india where all goddesses are one as all are different aspects of the divine feminine. devi took the name of her enemy after she slew the evil demon durga in battle while riding on a tiger. lakshmi. goddess of abundance, the shakti force of vishnu. kali. the triple goddess of creation, the animating force of shiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life. next we have some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing magic within us, ruler of avalon, noted for her

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

edge. stones were set up by the patriarchs: the bible records them. in india, the first objects of worship were monoliths. in the two peninsulas of india, in ceylon, in persia, in the holy land, in phoenicia, in sarmathia, in scythia, everywhere where worship was attempted (and in what place where man exists is it not, everywhere where worship was 88 the rosicrucians. practised (and where, out of fears, did not, first, come the gods, and then their propitiation) in all the countries, we repeat, as the earliest of man s work, we recognise this sublime, mysteriously speaking, ever-recurring monolith, marking up the tradition of the supernaturally real, and only real, fire-dogma. buried so far down in time, the suspicion assents that there must somehow be truth in the foundation; not fanciful

of prodigious antiquity, and that its history is very remarkable and interesting. its place of deposit, too, the shrine of edward the confessor, is worthy of it; and both inspire deep reverence nay, an awful feeling. gnostic talisman. egyptian neith, surrounded by lunar emblems. chapter the twenty-second. ominous charater of the colour white to english royalty. e beg to premise that the following fears are not our belief, but that they are educed from old traditions old as england. it is a very ancient idea, derived from the highest antiquity, that the colour white which, considered in the mystic and occult sense, is feminine in its origin is fateful in its effects sometimes; and that, as a particular instance of its unfortunate character, it is an unlucky colour for the royal house of eng

JESSUP MK THE CASE FOR THE UFO

. he also says that man is not ready for it& shan't be until after w. w. iii. nevertheless "results" of my friend dr. franklin reno, were used. these were a complete recheck of that theory, with a view to any& every possible quick use of it, if feasable (sic) in a very short time. there were good results, as far as a group math re-cheek and as far as a good physical "result" to boot. yet the navt fears to use this result. the result was& stands today as proof that the unified field theory to a certain extent is correct. beyond that certain extent no person in his right senses, or having any senses at all, will evermore dare to go. i am sorry that i mislead you in my previous missive. true, enough, such a form of levitation has been accomplished as described. it is also a very commonly obse

o why they died. myself, i "feel" that something pertaining to that small-boat compass "triggered" off the flames" i have no proof, but neither does the navy (4) worse& not mentioned when one or two of their men, visible-within-the-field-to-all-the-others, just walked into nothingness, and nothing could be felt, of them, either when the "field was turned on or off, they were just gone! then, more fears were amassed (5) worse, yet, when an apparently visible& new-man just walks seemingly "throo" the wall of his house, the surrounding area searched by all men& thoroughly scrutinized by& with& under an installed portable field developer and nothing ever found of him. so many many fears were by then in effect that the sum total of them all could not ever again be faced by any of those men or b

for the first time, a number of hitherto incorrigible facts. we shall relate, for the first time, previously unrelated data and draw startling conclusions therefrom. to begin such a leap into the maelstrom of the "supernatural" we must first clarify our use of the word "world" we must no limit it to a state or a continent. and, despite the fact that it may disturb our complacency and arouse vague fears, we can no longer limit it to a single planet. the earth is not alone, nor has it been for some time. 2 clearest translation. could be actual. 25 next, we segregate paranormal experiences into groupings having some family likenesses. only by so doing can we give them the merciless scrutiny necessary to determine their significance. if there is enlightenment to be had from the, we shall have

tacts with our race. more of these incidents are coming to light constantly as research is pursued with ufo's in mind. now that we are aware of ufo's and know what to look for the uncorrelated data of our predecessors takes on a meaning hitherto lacking and becomes significant. it is now up to us to discover and analyze all the data, and to correlate it with current observations. we can allay our fears of present-day "flying saucers" they have been here since before the dawn of our civilization, so what is there to get excited about? if we haven't been molested seriously in two thousand centuries, why get excited now? if anything is at stake, it is our ego, not our physical welfare (red is a&b) yet, it is hard to discourage the innate feeling that there has recently been a great surge of a

n shall not shed her glow& well, stars "falling& the sun "going out" or away, seemingly. they will blast this jewel into dead space1. a good thing that we have learned to not war. pyac ma droba jesi tlodlic' truscani the atruscans know generosity overwhelms. 2 my dear brothers: no one single man has dared before to do so much to expose the facts of the matter before us. i say to you that this man fears and so will not ever go any farther than this "soapbox" he definitely lacks character enough to go further. so do not concern yourselves with him at all. what if i am wrong? even then do not be concerned. i say to you this man is plainly too interested in "who"2 shall be wrong" rather than whether his touch upon fundamental principles of force utilization is or is not so. thus he tys (sic) h

K AMBER THE BASICS OF MAGICK

re astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clairvoyance. true divination is more than a mechanical system, for it implies true psychic interpretation (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometimes results are very detailed, and accurate- but not always. often the future is plastic and changeable anyway, and the use of magick may alter the result. thus divination shows tendencies only, which may be helpful, but must not rule us. developing clairvoyance it is possible to improve your natural ability with clairvoyance through practice. a good start might be to loo

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

tates, we will develop two responses toward the creator. the first is a plea for help. the second is an expression of gratitude for the chance to be elevated spiritually. the principal means by which we can progress spiritually is by pleading for help from the creator and asking him to increase our yearning for spiritual development. this request for the gift of strength will help us overcome our fears of the future. furthermore, by opposing inclinations of our egos, we should increase our faith in the greatness, the power, and the oneness of the creator. therefore, we must plead with our creator to give us the ability to suppress our continuous urges to act in accordance with our own reason. some of us will begin to dwell on various intentions during our prayers (kavanot, pleas or even ce

t refuse to accept the whole criticism of this inner voice, even when one finds oneself as if suspended in midair, without any concrete rational and mental foundation. such a state is known as being "above reason and feelings (lema la me ada at. the greater the pleasure received from a certain possession, the more valuable one considers that possession. the more one values something, the more one fears losing it. how can a person arrive at the realization of the importance of the spiritual without having experienced spirituality? this realization comes to one precisely while in the state of a spiritual vacuum, when one is troubled by the lack of even the smallest perception of the grandeur of the spiritual. that is, one feels far removed from the creator, and unable to change oneself. the

al state that one receives the light from above, the feeling of coming closer to the one above. and then arises the willingness to give up everything for that sense of the creator, for the feelings of security, selfconfidence, eternity that one feels when drawing nearer to the eternity and perfection conveyed from the creator. at that moment, all shame in one s former thoughts is gone, along with fears of anything in this world. when one perceives the soul as a part of the creator and therefore immortal, and agrees with the creator in everything and justifies everything that the creator does with his creations, and is ready to deny his own intellect and to follow his creator, the individual is filled with the light of the creator, and becomes a willing servant of the spiritual perceptions

LAITMAN M THE KABBALAH EXPERIENCE

he world is not felt for what it is, but more like a dream, as king david wrote, when the lord brought back those that returned to zion, we were like unto them that dream (psalms 126, 1. when the creator returns us to him, we feel that until that time, we were dreaming. u n n e c e s s a r y f e a r s q: is there something i should not touch while i am working on myself? a: i don t understand the fears and worries of those who think that during the study of the kabbalah we can touch something dangerous, something beyond our understanding, or even fall to dangerous places. s p i r i t ua l wo r k 173 these fears are unfounded, and only a complete revelation of the universe can change our inner world. it forces us to change because we can no longer lie to ourselves, and a deliberate concealm

contradictory opinions. 165 estimation and self-scrutiny. 166 a new brain. 166 during the ascent..167 new desire, new correction. 168 the right aim. 169 adapting, preferring, but not waiving. 169 t h e k a b b a l a h e x p e r i e n c e 432 the need for contact. 170 before the revelation. 170 attempts to feel the spiritual..171 confidence and faith..171 the awakening of feelings. 172 unnecessary fears. 172 the righteous and the sinner v constant struggle. 173 how do i avoid falling. 173 spiritual ascents and descents. 175 an abrupt chain reaction..176 adapting to spiritual downfalls..176 sticking with the ascent..176 speed as frequency of corrections..177 discovering the light within the darkness..177 he and i. 178 from despair to bliss. 179 changing situations. 180 on whom do we depend

LETTER FROM A LUCIFEREAN

hs frankly discussing sexuality and the necessity of frank and open admission of our desires. after what must have been only a few minutes (it seemed much longer at the time, michelle returned. she told us that in a few moments we would be called to make our dedications to the "dark-light brother" that we must enter the lodge and make some physical demonstration of our willingness to confront our fears and repressed desires. for this purpose, we could request the assistance of one of our fellows, but that each could refuse a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to th

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

atory made a similar determination upon autopsying allegedly mutilated cattle, many farmers, ranches, and rural police officers expressed skepticism and insisted that something genuinely enigmatic, even sinister, was occurring. in short order the cattle mutilation epidemic spread throughout the rural midwest and west. the pattern was set early: seemingly strange deaths and body marks, followed by fears and exotic theories, typically countered by veterinary laboratories prosaic findings, and these generating disbelief, rejection, and even suspicions of cover-up. by the fall of 1974, concern about elusive, uncatchable cattle mutilators had spread through the prairie and plains states, fueled by rumor and speculation if not much solid evidence. popular paranoia focused on three hypothetical c

ed the children in ways that have been shown to implant false information. there were also indications that the children were actually intimidated into making accusations. most significantly, the children began revealing abuse after investigators had attended a joint agency training seminar led by a satanic ritual abuse expert. this same expert had previously been blamed for unreasonably inciting fears of a satanic conspiracy in a child abuse case in nottingham in the late 1980s. see also satanic ritual abuse; united kingdom, ritual abuse in for further reading: robinson, bruce a. pembroke, uk ritual abuse case. http\\www.religioustolerance.org\ra_pembr.htm woffinden, bob, and margaret jervis. independent. london. october 8, 1995, p. 5. peretti, frank e. frank e. peretti is an evangelical

aw which had been enacted in 1736 is repealed because of lobbying by spiritualist churches. 1963 the process church of the final judgement (or the process) is founded in england by robert de grimston and his wife,mary anne maclean. 1966 anton lavey announces the formation of the church of satan. the existence of the church of satan provides a concrete target for conservative christians with vague fears about the machinations of the prince of darkness. 1968 release of rosemary s baby. after the exorcist, this was the most successful movie with a satanic theme of all time. 1969 anton lavey publishes the first and most important of three books, the satanic bible, containing the perspective of the church of satan. it was followed by the compleat witch (1970, and the satanic rituals (1972. a yo

detail needed by the criminal justice system, and the most likely to be distorted and exaggerated when it is recalled. in her book too scared to cry (1990, child psychiatrist lenore terr, a leading expert on psychic trauma in childhood, states that a series of early childhood shocks might not be fully and accurately reconstructed from the dreams and behaviors of the adult (p. 5. normal childhood fears and fantasy the third possible answer may be normal childhood fears and fantasy. most young children are afraid of ghosts and monsters. even as adults, many people feel uncomfortable, for example, about dangling their arms over the side of their bed. they still remember the monster under the bed from childhood. while young children may rarely invent stories about sexual activity, they might

example, about dangling their arms over the side of their bed. they still remember the monster under the bed from childhood. while young children may rarely invent stories about sexual activity, they might describe their victimization in terms of evil as they understand it. in church or at home, children may be told of satanic activity as the source of evil. the children may be dumping all their fears and worries unto an attentive and encouraging listener. children do fantasize. perhaps whatever causes a child to allege something impossible (such as being cut up and put back together) is similar to what causes a child to allege something possible but improbable (such as witnessing another child being chopped up and eaten. misperception,confusion, and trickery misperception, confusion, and

LIBER ASTARTE

his state of dryness a thousand seductions will lure thee away; also a thousand means of breaking thine oath in spirit without breaking it in letter. against this thou mayst repeat the words of thine oath aloud again and again until the temptation be overcome. also the devil will represent to thee that it were much better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason. or he may send against thee visions worse than madness. against all this there is but one remedy, the discipline of thine oath. so then thou shalt go through ceremonies meaningastart e vel liber berylli 10 less and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to t

LIBER CORDIS CINCTI SERPENTE

was more terrible than the death-star. liber cordis cincti serpente svb figvra ynda 19 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou di

LIBER CXCVII STORY OF SIR PALAMEDES

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 sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry. l

ts nor hearts, but two in one and one in two. be he accursed that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon. the poor sir palamedes quells his rising spleen; he doubts his ears .how may i catch the beast. he yells. the smiling sage rebukes his fears .tis easier than all, sir knight! by simple faith the beast appears. by simple faith, not heathen might, catch him, and thus achieve the quest. then quoth that melancholy wight .i will believe. the hermit blessed his convert: on the horizon appears the beast .to thee the rest. he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone liber cxcvii 40 beard

LIBER DCCCLX JOHN ST

in the westcott edition. t.s] john st. john 89 .adonai, ply thou thy scourge! adonai, load thou the chain. 7.25. what the devil is the matter with the time? the hours flit just like butterflies.the moon, dead full, shines down the boulevard. my moon.full moon of my desire (ha, ha, thou beast! are .i and me and mine. not dead yet) yea, lord adonai! but the full moon means much to john st. john; he fears (fears, o lord of the western pylon) lest, of once that full moon pass, he may not win through .the harvest is over, the summer is ended, and we are not saved. yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d..uvres, bouillabaisse, contrefilet roti, glace. graves. the truth is t

LIBER LVII

of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle .only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can unde

LIBER LXVII THE SWORD OF SONG

is all indigestion. now for health. reasons for undertaking the task. 150 155 160 165 170 175 180 185 pentecost 27 why, in a word, i seek to gain a different knowledge. why retain the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we.ll examine, to be plain, by logic.s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and wha

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

und in bergbua thattr, a thirteenth- century account of one thord and his servant who get lost on his way to church in winter and take shelter for the night in a cave. there they hear the supernatural inhabitant of the cave recite a poem predicting various cataclysmic events. in the seventh (of twelve) stanzas, the poet says that he travels north down into the third netherworld, and there someone fears his arrival at the elivagar. the poem is sometimes difficult to understand, but here at least the peripheral location of the elivagar is assured. there is little useful direct discussion of the elivagar, but it is clear that they are meant to be far removed in time, space, or both. see also aurgelmir; bergbua thattr; hymiskvida; ymir elli (old-age) old woman with whom thor wrestles when he v

as an amulet (statens historika museum, stockholm) 7. the maiden is more dear to me than to any young man, in days of yore; no one wishes, of the asir and elves, that the two of us come together. given frey fs horse and sword, skirnir sets out to woo the girl on his master fs behalf. at gymir fs homestead he is challenged first by a shepherd, then by the girl herself, gerd. invited in (though she fears, gerd says, that he may be the slayer of her brother, skirnir begins his blandishments. gerd refuses first golden apples and then the ring draupnir, saying she has no need of gold. skirnir now turns to threats: he will kill her and her father; he will tame her through magic. he turns to curses: she will be a laughingstock, forced to live among the giants, with a three-headed giant or with no

LOGOMACHY OF ZOS

true of yourself. all ways to heaven lead to flesh. our re-orientation and ascent from earth must start here: nothing is obtained except by desire and our only medium is flesh. mouth and hand. in the midst of reality we strive for unreality, hence i teach the equal reality of all things, man and his illusions. flesh of dreams c there is a lamentable display of the nonartists shadow-fighting their fears; automata actuated by their own committed untruths seeking their fulfilment. truth is everywhere, there is nothing untrue anywhere; it may appear so, because we cannot accurately relate it. i behold multiplicity in all things and myself as the inter-relating oneness, for whatsoever else i' 2' 9=h z. 6 "d v..1 p ]7 the more i get into things the more i am beyond them, so, the more within, the

deriving from our manifold of incomplete and unsynthesized representations seeking nexity. the unrelated has neither time, space, nor ego. we cannot guess our purpose, and never surpass it, but it is imperative that we believe in one for it confers ability. there is no balance without equal tension or reciprocal compensation. we are as shadows of our doubts, delusion-reared, haunted by hopes and fears, cramped in some corner we imagine real and secure c and pray to god, intent to prey. the incredible may follow the possible, because none can assess what may become true or what is impossible. when we speak of the impossible or the inconceivable we really mean something that is impossible immediately, that that moment of time cannot find relationship with the past. we best serve ourselves b

e m"d e' h7 go wherever you have seminal affinities: so sayeth satyros. the soul has no language, level and values, except its own, but it answers to all true affectiveness. to become oblique is one answer: but our minds have heaped up cliches, coined, borrowed or inherited, mostly spurious. so stultified. not by limits of language, or by dumbness. we fail through falsities and halfbelieving, by fears bred of cramped growth, obedience to uninspired patterning, and we lose our impassioned creativeness by accepting easy conventions, idioms, and shoddy imitations. we hate and love ourselves only through others. heaven save us from looking only for our own likenesses. life is a potency, becoming a selection of indulgences; a path through the chaos we make. how soon fearing. shocked, we cry ou

lisms. the field of sentiment goes beyond, to the ideal ultimate. beyond again is the arbitrary-causal-archetypal, the abstract span of conceivability with conation levelled to our ability. the mind divulges by the power of inexorable affections that become a necessity. sex is the only way of procreation, and our hylotheism changes the matrix of our desire. cthese poor likenesses are of slavering fears and poor beliefs. are they the differentiated correlatives we make of ourselves for the great innovation? no, they must come from the sweat of ecstasy. this is your great moment of reality. the living flesh! these selffrightened saints who bleat "all is illusion. offer fewer alternatives to reality than half a wet dream. they expect too much without payment. to reap without sowing, and by lu

ey expect too much without payment. to reap without sowing, and by luck to forfeit debt, so they imagine, and hope that death will be the end. know thyself: such knowledge reveals little but the redundant. the hidden and the unknown are affinities, ever ubiquitous and much inhibited. if mankind had mistrusted all teaching it would long ago have embraced equity. dreams are a patchwork of hopes and fears seeking realization in imaginative reality. often now the best conative. man is a potentiality of anything becoming actuality. the least and the greatest. seek thy way through that which is, into that which you desire or think it should be, for the day of great mutation is always at hand. for the chosen. there is a supernal prolepsis given to those who sublimate their desire towards beauty a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

head. when the wind blows strongly this great statue sighs, or hums. the jews changed baalzebub into beelzebub, and made him their prince of devils by interpreting d mon as "demon" naud us, in defending virgil from accusations of sorcery, attempted a wholesale denial of the miracles supposedly performed by virgil and produced enough evidence to convict the poet on all counts. among other strange fears, virgil fashioned a fly out of brass, and after certain mysterious ceremonies, placed it over one of the gates of naples. as a result, no flies entered the city for more than eight years. reptiles the serpent was chosen as the head of the reptilian family. serpent worship in some form has permeated nearly all parts of the click to enlarge the fleur-de-lis. the bee was used as, a symbol of ro

for the xibalbians and wrought strange miracles. thus one would cut the other to pieces and with a single word resurrect him, or they would burn houses by magic and then instantly rebuild them. the fame of the two dancers--who were in reality hunahpu and xbalanque- finally came to the notice of the twelve princes of xibalba, who thereupon desired these two miracleworkers to perform their strange fears before them. after hunahpu and xbalanque had slain the dog of the princes and restored it to life, had burned the royal palace and instantly rebuilt it, and given other demonstrations of their magical powers, the monarch of the xibalbians asked the magicians to destroy him and restore him also to life. so hunahpu and xbalanque slew the princes of xibalba but did not return them to life, ther

MASTERING WITCHCRAFT

expedient is the rowan cross spell. tie two small twigs of rowan wood together to form a cross, using red thread or yarn, chanting these words as you do, and mentally charging it with light: by this cross of rowan, i [n] forbid all adverse and hostile forces entry to the house and home of [bearer's name] i forbid you his flesh, and blood, body and soul. i sternly forbid you entrance to his mind, fears, and strengths until you have traversed every hill and dale, struggled through every stream and river, counted every grain of sand on every shore, and enumerated every star within the night sky! then hang the cross around the bearer's neck with these words: about thy neck this cross i place, cross of quickbeam, cross of grace; may it safely guard thy way and keep thee safely night and day. h

nds (unexpanded fronds of male fern- dry-opteris filix mas- dry over sabbat fire) and last, but by no means least, those most powerful of all herbs which from time immemorial have been held potent against sorcery of all varieties: trefoil, vervain, st.-john's-wort, dill, hinder witches of their will (trefoil is simply a three-leafed plant of any type, such as clover) should you wish to soothe the fears of those who suspect bewitchment, it should be comparatively easy for you to concoct a protective potion from edible herbs, such as by steeping a little powdered angelica, marjoram, bay, and fennel seed in some hot wine, chanting a few suitable words of benediction and reassurance, charging it strongly with your witch power. on the other hand, should you suspect bewitchment by means of a pow

heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantine, walks abroad! this is the basic saturnian image. embroider on it with your own fantasies by all means. the more personal and sinister they are to you yourself, the more effective your magic will become. the one thing to remember is that they should evoke in you all those childhood fears of the dark, the deserted churchyard by night, the opening tomb, and the thing in the cellar' all the horrors and bugbears that you can conjure up from your worst childhood fantasy should be pressed into service here, must be dredged up and put to use in initiating the dark vortex! the floor triangle should be drawn in the usual manner, save for your altar decorations. a saturn incense of wr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

exorcised with the due and requisite ceremonies. by these, then, and by all the secrets which the almighty encloseth in the treasures of the sovereign and highest wisdom, by his hand, and by his marvellous power; i conjure, force, and exorcise ye that ye come without delay to perform in our presence that which we shall command ye. i conjure ye anew by that most holy name which the whole universe fears, respects, and reveres, which is written by these letters and characters, iod, he, vau, he; and by the last and terrible judgment; by the seat of baldachia; and by this holy name, yiai, which moses invoked, and there followed that great judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the

y appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succession, when thou wilt have repeated it four times. and if they appear not even then, thou shalt make the sign of tau upon the foreheads of thy companions, and thou shalt say: conjuration. behold anew the symbol and the name of a sovereign and conquering god, through which all the universe fears, trembles, and shudders, and through the most mysterious words of the secret mysteries and by their virtue, strength, and power. the key of solomon page 30 i conjure ye anew, i constrain and command ye with the utmost vehemence and power, by that most potent and powerful name of god, el, strong and wonderful, by him who spake and it was done; and by the name iah, which moses heard, and spoke

MEANING OF MASONRY

tended. the mason who knows his science knows that the death of the body is only a natural transition of which he need have no dread whatever; he knows also that when the due time for it arrives, that transition will be a welcome respite from the bondage of this world, from his prison-like husk of mortality, and from the daily burdens incident to existence in this lower plane of life. all that he fears is that when the time comes, he may not be free from those" stains of of falsehood and dishonour" those imperfections of his own nature, that may delay his after-progress. no! the death to which masonry alludes, using the analogy of bodily death and under the veil of a reference to it, is that death-in -life to a man's own lower self which st. paul referred to when he protested" i die daily"

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 their thoughts and actions this way or that. his object is the development of his innate spiritual potencies, and it is impossible that these should develop so long as he is over-ruled by his material tendencies and the fluctuating emotions of pleasure and pain that they give birth to. it is by rising superior to these and attaining serenity and mental equi

MICHAEL FORD WITCHMOON

d initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothing on moral grounds alone 'nothing is true, and 'everything is permitted

/she is ultimately the master of their own destiny. an aspect of proper training techniques is that the aspirant takes to viewing and studying things normally disgusting to their own personal taste. there are objective but subtle reasons for this that will become clearer as they proceed. at the starting point, it is of the utmost significance that the individual focuses on understanding their own fears and pains, without these reasons necessarily being clear. it will however be seen at once that this aspect of the training makes for a devilishly strong individual. belief vampirism is the extension of the astral mind and night side reality. all that is transformable from the flesh to dream is subject to change on this level. one must learn to separate him/her self (which most students of th

e, none have defined this rather formless source of energy as positive. all vampiric desires, being based in the subconscious are offspring of choronzon, being dual natured and energy consuming elementals. this ritual is a diving into the abyss, there to be confronted by choronzon itself. such a demon can manifest in numerous 141 141 ways, depending upon your subconscious, will and own individual fears. the mind is revealed to this guardian, thus delivering the would be vampire into a test of will, in a state of total vulnerability. if the will and intent is not pure madness will occur, the same as with what is known as vampiric obsession. the adept becomes drunk on the blood of the mother of abominations (the black aspect of babalon, as well as kali. they reach the destruction point of th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

r and the inquisition, they were brought to pay for their her-esies, though the crimes against them from this source were only part of what theyhave had to endure.epilogue: time to change the road youre on144atlantis, alien visitation, and genetic manipulation the apocalyptic masterpieces of albrecht durer (one of the sons of the serpents) havebeen misinterpreted as mere representations of common fears of his own time. however,they are not merely myopic sketches of events of his own time. durer and other artists whotreated canonical subjects were remote viewers, prophesizing, warning, and revealing.their iconic allegories deal with timeless meta-themes of which the average critic and alsotheir admirers are unaware. durer's four horsemen of the apocalypse; st. michael's fightagainst the dra

0/93. 1993 cnn news announces that a couple win $2.9 million in a vaccination lawsuit. 1993 media program (8/11/93) asking parents to order hepatitis vaccinations for children. 1993 associated press (9/1/93) announces that five volunteers at the national institutes of health havedied from an experimental drug touted as a miracle cure for hepatitis b. drug: fialuridine (fiau).nih dr. jay hoofnagle fears other toxic antiviral drugs as azt and ddl may attack patients the wayfiau did. the article revealed that dr. raymond schinazi of emory university found in 1986 thatfiau, under certain conditions, would metabolize into a very toxic compound. fiau causes cells toproduce flawed mitochondria and dna. 1993 cdc announces that smoking causes 22% of all cases of myeloid leukemia. 1993 the u.s. army

MICHAEL W FORD NOX UMBRA

four quarters of the triple hermetic circle should be formulated, from which the magician lies within the casket and meditates upon his own death and life-force therein. a great blackened fire should emerge in his eyes, from which he realizes that his immortal essence is beyond this flesh, but is manifested and displayed in the current body he exists in. he should then think of his deep desires, fears, strengths and core essence of self. he then envisions a sudden death, everything his is or was flashing before his eyes. replaying now, as he is beyond the grave, isolate and alone, he envisions his very blackened flame, the essential self. the darkness of the tomb and the conscious mind which grows and creates within it. seker, emerges illuminated with the black flame and then rises from t

MOODY RAYMOND A LIFE AFTER LIFE

on the whole, males who have had death experiences are far more reticent to talk about them than are females. far more males than females have told me briefly of experiences, only to fail to respond to my letters or return my calls when i tried to follow up with a more detailed interview. many more males than females have made remarks such as "i tried to forget it, suppress it" often alluding to fears of ridicule, or intimating that the emotions involved in the experience were too overwhelming for them to recount. although i cannot offer any explanation of why this should be so, apparently i am not alone in noticing it. dr. russell moores, a noted psychical researcher, has told me that he and others have observed the same thing. about one-third as many men as women come to him reporting a

such a subjective matter, why study them" i can think of no other way to answer this than to point again to the universal human concern with the nature of death. i believe that any light whatever which can be shed on the nature of death is to the good. enlightenment on this subject is needed by members of many professions and academic fields. it is needed by the physician who has to deal with the fears and hopes of the dying patient and by the minister helping others to face death. it is needed also by psychologists and psychiatrists, because in order to devise a workable and reliable method for the therapy of emotional disturbances they need to know what the mind is and whether it can exist apart from the body. if it cannot, then the emphasis of psychological therapy would shift ultimatel

MORALS AND DOGMA

looked upon with suspicion by the people among whom he lives, as the assailant of an established order of things of which he assails only the abuses, and of laws of which he attacks only the violations--he can scarcely look for present recompense, nor that his living brows will be wreathed with laurel. and if, contending against a dark array of long-received opinions, superstitions, obloquy, and fears, which most men dread more than they do an army terrible with banners, the mason overcomes, and emerges from the contest victorious; or if he does _not_ conquer, but is borne down and swept away by the mighty current of prejudice, passion, and interest; in either case, the loftiness of spirit which he displays merits for him more than a mediocrity of fame. he has already lived too long who h

derangement of his intellect, is incapable of governing himself, should, like a minor, be committed to the government of another. above all things let us never forget that mankind constitutes one great brotherhood; all born to encounter suffering and sorrow, and therefore bound to sympathize with each other. for no tower of pride was ever yet high enough to lift its possessor above the trials and fears and frailities of humanity. no human hand ever built the wall, nor ever shall, that will keep out affliction, pain, and infirmity. sickness and sorrow, trouble and death, are dispensations that level everything. they know none, high nor low. the chief wants of life, the great and grave necessities of the human soul, give exemption to none. they make all poor, all weak. they put supplication

ed in the higher as in the lower degrees, they had a different and more abstruse and figurative meaning. it was pretended, in later times, that the sacred hieroglyphics and language were the same that were used by the celestial deities. everything that could heighten the mystery of initiation was added, until the very name of the ceremony possessed a strange charm, and yet conjured up the wildest fears. the greatest rapture came to be expressed by the word that signified to pass through the mysteries. the priesthood possessed one third of egypt. they gained much of their influence by means of the mysteries, and spared no means to impress the people with a full sense of their importance. they represented them as the beginning of a new life of reason and virtue: the initiated, or esoteric co

love; and in the evangelic symbols we see the incarnate word adored in its infancy by three magi whom a star guides (the ternary and the sign of the microcosm, and receiving from them gold, frankincense, and myrrh; another mysterious ternary, under the emblem whereof are allegorically contained the highest secrets of the kabala. christianity should not have hated magic; but human ignorance always fears the unknown. science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. it enveloped itself in new hieroglyphs, concealed its efforts, disguised its hopes. then was created the jargon of alchemy, a continual deception for the vulgar herd, greedy of gold, and a living language for the true disciples of hermes alone. resorting to masonry, the alchemists there

MOTTA MARCELO THE COMMENTARIES OF AL

without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simul

sex, for them, is connected with the concept of original sin, and this is what necessitates for them the existence of a sacrament of marriage. the purpose of the sacrament is to impart holiness to something that is holy in itself this is because the sex act shakes the very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the sex act, particularly if the sex act is of a type that it subconsciously desires but consciously fears. but such insanity is the "change that is the rottenness of choronzon (see liber aleph, chapter 105, and eventually the personality reorganizes itself along lines more healthily adjusted to lif

rince disguised, and hangs it with the rags and tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. second, he is so certain, despite all his theatrical-wardrobe- work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh at his fears, and tell him the monster he fears is in reality not a fire-breathing worm, but a spirited horse, well trained to the task of the bridle. they tell him not to be a gibbering coward, but to learn to ride. knowing well how abject he is, the kindly manhood of the advice is, to him, the bitterest insult he can imagine, and he calls on the mob to stone the blasphemer. he is therefore particularly

e more vulgar his vocabulary, the more familiar his figures, the more readily is he recognized as a guide. to be accepted and admired, he must say what we all know, but have not told each other till it is tedious, and say it in simple and clear language, a little more emphatically and eloquently than we have been accustomed to hear; and he must please and flatter us in the telling by soothing our fears and stimulating our hopes and our self-esteem. when an artist whether in astronomy, like copernicus, anthropology, like ibsen, or anatomy, like darwin selects a set of facts too large, too recondite, or too "regrettable" to receive instant assent from everybody; when he presents conclusions which conflict with popular credence or prejudice; when he employs a language which is not generally i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ughter of coeus and phoebe. she was gifted with wonderful beauty, and was tenderly loved by zeus, but her lot was far from being a happy one, for hera, being extremely jealous of her, persecuted her with inveterate cruelty, and sent the dreadful serpent python[14] to terrify and torment her wherever she went. but zeus, who had observed with the deepest compassion her weary wanderings and agonized fears, resolved to create for her some place of refuge, however humble, where she might feel herself safe from the venomous attacks of the serpent. he therefore brought her to delos, a floating island in the agean sea, which he made stationary by attaching it with chains of adamant to the bottom of the sea. here she gave birth to her twin-children, apollo and artemis (diana, two of the most beauti

ng up a public sacrifice to poseidon. when the king had concluded his offering, his eye fell upon the distinguished stranger, whose manly beauty and heroic bearing had already attracted the attention of his people. observing that one foot was unshod, he was reminded of an oracular prediction which foretold to him the loss of his kingdom by a man wearing only one sandal. he, however, disguised his fears, conversed kindly with the youth, and drew from him his name and errand. then pretending to be highly pleased with his nephew, pelias entertained him sumptuously for five days, during which time all was festivity and rejoicing. on the sixth, jason appeared before his uncle, and with manly firmness demanded from him the throne and kingdom which were his by right. pelias, dissembling his true

herald in one of their boats, bearing the staff of peace and friendship. hypsipyle, the queen, proposed that food and presents should be sent to the strangers, in order to prevent their landing; but her old nurse, who stood beside her, suggested that this would be a good opportunity to provide themselves with noble husbands, who would act as their defenders, and thus put an end to their constant fears. hypsipyle listened attentively to the advice of her nurse, and after some consultation, decided to invite the strangers into the city. robed in his purple mantle, the gift of pallas-athene, jason, accompanied by some of his companions, stepped on shore, where he was met by a deputation consisting of the most beautiful of the lemnian women, and, as commander of the expedition, was invited in

, and drawn by his two famous horses, phylla and harpinna, who surpassed in swiftness the winds themselves. in this manner many a gallant young prince had perished; for although a considerable start was given to all competitors, still oenomaus, with his swift team, always overtook them before they reached the goal, and killed them with his spear. but the love of pelops for hippodamia overcame all fears, and, undeterred by the terrible fate of his predecessors, he announced himself to oenomaus as a suitor for the hand of his daughter. on the eve of the race, pelops repaired to the sea-shore and earnestly implored poseidon to assist him in his perilous undertaking. the sea-god heard his prayer, and sent him out of the deep a chariot drawn by two winged horses. page 263 when pelops appeared o

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

better than magic. another renaissance scholar, pietro pomponazzi, was denying, in the name of aristotle, the immortality of the soul, or the immortality of consciousness; and was establishing that everything occurs in the world through generation, in accordance with necessary laws; and was daring to found a morality that was based on its own merits, one that was disinterested in either hopes or fears of another life. not one of these philosophers was accused of heresy. the only one of those mentioned here who ran afoul of the authorities, roger bacon, was imprisoned for sorcery, not heresy. the fable that the middle ages were the dark ages must be abandoned. with respect to certain crimes of intolerance, such as the albigensian crusade, or the condemnation of the templars, medieval motiv

ONYX TABLET OF SET

inking of joining) and why, and what adventures they have had. after they send you that first letter, look it over and comment on its positive contents. some adepts may wish to do this every year. when their recognition comes up, be sure to involve them in it heavily. be sure to ask them what the difference between the i and ii is, ask them about the changes they see in their lives, ask them what fears they have have faced down, ask them what they would like to see in the temple, and then ask how they are going to help bring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access

PRELUDE TO THE BLACK ARTS

ighborhood office supply and a bunch of paper to fit it. now, work backward from right now and write down everything of importance that ever happened to you from this very moment until you were a scrawny, little kid. then sort through it, looking for anything that might ruin your eternity. yes, recount every action and inaction, positive or negative back to day one. then, delete your limitations, fears, taboos and all religious nonsense and limitation, as any of those things could be harmful to your health while performing ritual black magick. it would be just your luck to have some solicitous spirit jump up right in the middle of your ritual and cry "but you are just as guilty as she" now, if instead of assuming the proper posture and commanding "die, son-of-a-bitch" you instead inquire "

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

sea. since job apparently did not figure at all in this incident. and also [we can now understand] why g-d delivered him into the hands of samel. samel is an angel identified with the accuser in the heavenly court, i.e, with satan. the beginning of the book of job describes how gg-d said to satan: edid you notice my servant job? there is no one like him on earth; a wholesome and upright man, who fears g-d and shuns evil. f satan answered g-d, eis it for no reason that job fears g-d? have you not set a protective wall about him, about his household, and about everything he owns from all around? c send forth your hand and touch everything that is his, and see if he does not blaspheme you to your face! f so g-d said to satan, eeverything that is his is hereby in your hand c. f h11 the parabl

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

partnerships and associations, public enemies, law suits. eighth house deaths, wills, legacies; pain, anxiety. estate of deceased. ninth house long journeys, voyages. science, religion, art, visions, and divinations. tenth house mother. rank and honour, trade or profession, authority, employment, and worldly position generally. eleventh house friends, hopes and wishes <122> twelfth house sorrows, fears, punishments, enemies in secret, institutions, unseen dangers, restriction. geomancy the twelve figures of the geomantic scheme as previously calculated are to be thus attributed to a map of the twelve houses of heaven, and are placed therein. the first figure goes with the tenth house. the second figure goes with the first house. the third figure goes with the fourth house. the fourth figur

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ation to the brotherhood, that one-half the number of hours into whichrituals of the societas rosicrucianis in angliapracticus33 hermes had divided the day should be tolled announcing the conclusion of their decision, and thatbriefly following one bell stroke should signify their decision of death, and three in quick successionthe power of his resuscitation. the council has decided, and our worst fears are realised, for we nowmay never know the composition of the solution which was found at his desk, if indeed that whichwas left was of itself complete as a compound. this hopeful yet startling fact remains to console us,his body does not corrupt, though the heart is still, and the sensory nervous life is inactive,circulation and nutrition have ceased and the 'fiat' of the council is pronoun

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

enumerated thus in a hebrew manuscript of the sixteenth century: hereinafter follow the powers and privileges of him who holds in his right hand the clavicles of solomon, and in his left the branch of the blossoming almond' aleph. he beholds god face to face, without dying. and converses familiarly with the seven genii who command the entire celestial army. h beth. he is above all griefs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equally those of others. x he. he can neither be surprised by misfortune nor overwhelmed by disasters, nor introduction 7 can he be conquered by his enemies. n vau. he knows the reason of the past, present and future. z zain. he possesses the secret of the resurrection

now the truth and them the truth has made free, according to the specific promise given by the most mighty of all initiators. the man who is enslaved by his passions or worldly prejudices can be initiated in no wise; he must reform or he will never attain; meanwhile he cannot be an adept, for this word signifies a person who has achieved by will and by work. the man who loves his own opinions and fears to part with them, who suspects new truths, who is unprepared to doubt everything rather than admit anything on chance, should close this book: for him it is useless and dangerous. he will fail to understand it, and it will trouble him, while if he should divine the meaning, there will be a still greater source of disquietude. if you hold by anything in the world more than by reason, truth a

her. the greatest injury that can be inflicted on a man is to call him a coward. now, what is a cowardly person? one who neglects his moral dignity in order to obey blindly the instincts of nature. as a fact, in the presence of danger it is natural to be afraid and seek flight: why, then, is it shameful? because honour has erected it into a law that we must prefer our duty to our inclinations or fears. the candidate 5 what is honour from this point of view? it is a universal presentience of immortality and appreciation of the means which can lead to it. the last trophy which a man can win from death is to triumph over the appetite for life, not by despair but by a more exalted hope, which is contained in faith, for all that is noble and honest, by the undivided consent of the world. to le

ns of things, but they are causes for the adept, who understands all and is sur44 the doctrine of transcendental magic prised at nothing. initiation is a preservative against the false lights of mysticism; it equips human reason with its relative value and proportional infallibility, connecting it with supreme reason by the chain of analogies. hence the initiate knows no doubtful hopes, no absurd fears, because he has no irrational beliefs; he is acquainted with the extent of his power, and he can be bold without danger. for him, therefore, to dare is to be able. here, then, is a new interpretation of his attributes: his lamp represents learning; the mantle which enwraps him, his discretion; while his staff is the emblem of his strength and boldness. he knows, he dares and is silent. he kn

the other solve. to collect and diffuse are nature's two words but after what manner can we accomplish these operations on the astral light or soul of the world? concentration is by isolation and distribution by the magical chain. isolation consists in absolute independence of thought, complete liberty of the heart and perfect continence of the senses. every man who is obsessed by prejudices and fears, every passionate person who is slave of his passions, is incapable of concentrating or coagulating, according to the expression of khunrath, the astral light or soul of the earth. all true adepts have been independent even amidst torture, sober and chaste unto death. the explanation of such anomaly is this: in order to dispose of a force, you must not be surprised by this force in a way tha

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

ght after when he shall have magnetized his chain and chosen his place in a current of ideas and of light. a laborious and poor existence is so favourable to practical initiation that the greatest masters have preferred it, even when the wealth of the world was at their disposal. then it is that satan, otherwise the spirit of ignorance, who scorns, suspects and detests science because at heart he fears it, comes to tempt the future master of the world by saying to him: gif thou art the son of god, command these stones to become bread. h then it is that mercenary men seek to humiliate the prince of knowledge by perplexing, depreciating, or sordidly exploiting his labour, the slice of bread that he deigns to need is broken into ten fragments, so that he may stretch forth his hand ten times

please or displease ourselves, there is a truth. that is to say, a reason. and by this reason must our actions be regulated rather than by our desires, if we would create that intelligence within us which is the raison d'etre of immortality, and that justice which is the law thereof. a man who is truly man can will only that which he should reasonably and justly do; so also he silences lusts and fears, that he may hearken solely to reason. now, such a man is a natural king and a voluntary priest for erring multitudes. hence it was that the end of the old initiations was termed indifferently the sacerdotal art and the royal art. the antique magical associations were seminaries for priests and kings, and admission could be obtained only by truly sacerdotal and royal works. that is, by trans

irmed that nearly everyone in the world had been guilty of magic, he ended by declaring that he was himself a sorcerer and was burned on his own confession. to preserve ourselves against influences, the first condition is to forbid excitement to the imagination. all who are prone to exaltation are more or less mad, and a maniac is ever governed by his mania. place yourself therefore above puerile fears and vague desires; believe in supreme wisdom and be assured that this wisdom, having given you understanding as the means of knowledge, cannot seek to lay snares for your intelligence or reason. everywhere about you are effects proportioned to their causes; causes are directed and modified by understanding in the realm of humanity; in a word, you will find goodness stronger and more respecte

thesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious stone, a single grain of the divine powder are more than sufficient for their cure. ghe that hath ears to hear, let him hear, h as the master said. salt, sulphur and mercury are only accessory elements and passive instruments of the great enterprise. everything depends, as we have said, upon the

f bad conscience thinks always that he is being accused or suspected; he recognizes himself in a touch of collective satire; he applies it in toto to himself, and cries loudly that he is traduced. ever suspicious, but as curious as he is apprehensive, in the presence of the magus he is like satan of the parable, or like those scribes who questioned tempting. ever stubborn and ever feeble, what he fears above all is the recognition that he is in the wrong. the past disquiets him, the future alarms him; he seeks to compound with himself and to believe that he is a good and well-disposed man. his life is a perpetual struggle between amiable aspirations and evil habits; he thinks himself a philosopher after the manner of aristippus or horace when accepting all the corruption of his time as a n

RUBY TABLET OF SET

ure they give to sentient beings, and (c) their relation to the subjective moral and ethical constructs of such beings? in keeping with the highly relativistic, subjective, and perspectival outlook of the satanic and setian philosophies is an emphasis upon what nietzsche termed "master morality" over "slave morality" hence the satanist or setian does what he perceives to be ethical not because he fears punishment in the nether world for his "transgressions" but because he realizes that certain types of actions are life-affirming, while others are life-stultifying. thus, in willing the continuance and enhancement of life, he wills a certain a certain type of ethic. hence he has come to a rational understanding of the necessity for certain ethical standards. however, satanists and setians ar

f "stranger danger. law enforcement training. definitions o what is ritual? o what is "ritual" child abuse? o what makes a crime satanic, occult, or ritualistic? o dynamics of cases o characteristics of multidimensional child sex rings o scenarios o why are victims alleging things that do not seem to be true. alternative explanations o pathological distortion o traumatic memory o normal childhood fears and fantasy o misperception, confusion, and trickery o overzealous intervenors o urban legends. do victims lie about sexual abuse and exploitation. law enforcement perspective. investigating multidimensional child sex rings. conclusion. references. suggested reading introduction since 1981 i have been assigned to the behavioral science unit at the fbi academy in quantico, virginia, and have

tail needed by the criminal justice system, and the most likely to be distorted and exaggerated when it is recalled. in her book too scared to cry (1990, child psychiatrist lenore terr, a leading expert on psychic trauma in childhood, states "that a series of early childhood shocks might not be fully and accurately 'reconstructed' from the dreams and behaviors of the adult (p. 5. normal childhood fears and fantasy the third possible answer may be normal childhood fears and fantasy. most young children are afraid of ghosts and monsters. even as adults, many people feel uncomfortable, for example, about dangling their arms over the side of their bed. they still remember the "monster" under the bed from childhood. while young children may rarely invent stories about sexual activity, they migh

mple, about dangling their arms over the side of their bed. they still remember the "monster" under the bed from childhood. while young children may rarely invent stories about sexual activity, they might describe their victimization in terms of evil as they understand it. in church or at home, children may be told of satanic activity as the source of evil. the children may be "dumping" all their fears and worries unto an attentive and encouraging listener. children do fantasize. perhaps whatever causes a child to allege something impossible (such as being cut up and put back together) is similar to what causes a child to allege something possible but improbable (such as witnessing another child being chopped up and eaten. misperception, confusion, and trickery misperception, confusion, an

se, pennies in the anus turned out to be copper-foil-covered suppositories. the children may describe what they believe happened. it is not a lie, but neither is it an accurate account of what happened. education and awareness programs: some well-intentioned awareness programs designed to prevent child set abuse, alert professionals, or fight satanism may in fact be unrealistically increasing the fears of professionals, children, and parents and creating self-fulfilling prophesies. some of what children and their parents are telling intervenors may have been learned in or fueled by such programs. religious programs, books, and pamphlets that emphasize the power and evil force of satan may be adding to the problem. in fact most of the day care centers in which ritualistic abuse is alleged t

SALMANRUSHDIE THESATANICVERSES

n say that these arc two fundamentally" different _types_ of self? might we not agree that gibreel, for all his stage--name and performances; and in spite of born-again slogans, new beginnings, rnetamorphoses- has wished to remain, to a large degree _continuous- that is, joined to and arising from his past- that he chose neither near--fatal illness nor transmuting fall; that, in point of fact, he fears above all things the altered states in which his dreams leak into, and overwhelm, his waking self, making him that angelic gibreel he has no desire to be- so that his is still a self which, for our present purposes, we may describe as "true. whereas saladin chamcha is a creature of _selected_ dis- continuities, a _willing_ re--invention; his _preferred_ revolt against history being what make

he became convinced, was in store. zeeny, her medical surgeries, college lectures and work for the human-chain demonstration leaving her no time, at present, for salahuddin and his moods, mistakenly saw his introverted silence as expressive of doubts- about his return to bombay, about being dragged into political activity of a type that had always been abhorrent to him, about her. to disguise her fears, she spoke to him in the form of a lecture "if you're serious about shaking off your foreignness, salad baba, then don't fall into some kind of rootless limbo instead. okay? we're all here. we're right in front of you. you should really try and make an adult acquaintance with this place, this time. try and embrace this city, as it is, not some childhood memory that makes you both nostalgic a

SATANIC BIBLE

its by the telephone, anticipating her wouldbe lover's call; the destitute warlock who invokes satan's blessing, then waits on pins and needles for the check to arrive; the man, saddened by the injustices wrought upon him, who, having cursed his enemy, plods his way, long of face, and forrowed of brow- all are common examples of misdirected emotional energy. small wonder that the "white" magician fears retribution after casting an "evil" spell! retribution, to the guilt-ridden sender, would be assured, by their very conscience-stricken state! the ingredients used in the performance of satanic magic e. the balance factor the balance factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curs

SATANIC RITUALS

to heroes, weaklings into gladiators, and wretches into nobles. that was so simply because his adversaries were able to tailor the rules of the game to suit their own needs. now that there are avowed satanists, who make their own standards, the rules of the game change. if a substance is harmful, its poisonous effects will speak for it. if satanists are powerfully evil, then their foes have valid fears. the "godly" have toughened satan in his role of scapegoat, while keeping him nourished and handy for their needs. now it is they who have weakened and atrophied while satan breaks his bonds. now satan's people can speak for him, and they have a weapon calculated to annihilate the feeble and insipid mournings of the pulpit pounders of the past. that weapon is logic. the satanist can easily i

e oil drilling platform or "texas tower" is a potential altar to the spawn of the watery abyss. lovecraft seems to have correlated the monsters of the canvasses of a hundred pickmans-the great symbolist painters of the 1890's-into a twentieth century scenario. his fantasies may well have been a conscious projection of the idea expressed so eloquently by charles lamb in his witches and other night fears "gorgons, and hydras, and chimeras may reproduce themselves in the brain of superstition-but they were there before. they are transcripts, types-the archetypes are in us, and eternal" one cannot help speculating upon a reality suggested by the fantasy-the possibility that the old ones are the spectres of a future human mentality. it is as the result of such speculation that the ceremony of t

nyena phragn'glu. honor to azathoth, without whose laughter this world should not be. celebrant: kzs'nath r'n as-athoth bril'nwe sza'g elu'khnar rquorkwe w'ragu mfancgh' tiim'br vua. jsnuf a wrugh kod'rf kpra kybni sprn'aka ty'knu el-aka gryenn'h krans huehn. azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. thy merriment sustains our fears, and we rejoice in the world of horrors in thy name. participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be [celebrant lowers hand, then renders the sign of the horns with his right hand. all participants echo the gesture] celebrant: n'kgnath ki'q y'gs-othoth r'jyarh fer'gryp'h-nza ke'ru phragn'glu. let

SCHEM HA MEPHORESH

fortress, my god, i will be confident in him. 4th angel name: nghelamiah sign: leo planet: jupiter degree: 15 20 meaning: concealed, saving psalm 6:5: return 0 tetragrammaton, deliver my soul, 6 save me because of thy mercy. 5th angel name: mahasiah sign: leo planet: mars degree: 20 25 meaning: seeking safety from trouble. psalm 34:5: 1 sought tetragrammaton, and he answered me and out of all my fears he delivered me. names and meanings of the 72 verses 7- 8 6th angel name: lelahel sign: leo planet: mars degree: 25 30 meaning: praiseworthy, declaring. psalm 9:12: sing psalms unto tetragrammaton who inhabiteth, shew forth among the nations his deeds. 7th angel name: akaiah sign: virgo planet: sun degree: 0-5 meaning: long suffering psalm: 103:8: merciful and gracious is tetragrammaton, lon

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

spirits that lead people to forget their creator and give in to evil temptations. among these spirits, called jinn, a word that means hidden (and that is the source of the stereotypical genie in a bottle, is one in particular called shaytan. this name is remarkably close to the western word satan, or the devil. shaytan and other evil jinn corrupt people by playing on their desires, emotions, and fears. in doing so, they persuade people to forget their fitrah, an inborn tendency to seek their creator. a person who sins is required to go through a process of repentance (atonement or shame) called tawba, which consists of feeling remorse or guilt, repenting by saying, my lord forgive me, making restitution (that is, compensating or paying back an injured party; and promising allah never to s

elief.html (accessed on may 22, 2006. spence, kate. akhenaten and the amarna period. bbc online. http//www. bbc.co.uk/history/ancient/egyptians/akhenaten_01.shtml (accessed on may 22, 2006. 16 world religions: biographies akhenaten al ibn ab ta lib born: c. 600 mecca, saudi arabia died: january, 661 kufa, iraq arabian religious leader whoever is eager for paradise will ignore temptations; whoever fears the fire of hell will abstain from sins; whoever practices piety will easily bear the difficulties of life; and whoever anticipates death will hasten towards good deeds. al ibn ab ta lib is considered the second most well-known muslim after muhammad (c. 570 632; see entry, the founder of the islamic faith. ali was one of the first converts (a person who changes his or her religion) to islam

the ones who make people feel comfortable in the community. they empower the villagers and nurture them. finally there are water people, whose color is blue. some s uncle acted in this role by carrying water to his nephew. the water was not actual water, but a kind of spiritual drink that helped some make peace with his return to village life and helped the villagers overcome their suspicions and fears of him. 346 world religions: biographies malidoma patrice some see the natural world through the eyes of the dagara. the ritual lasts a month and requires the initiate to make a journey alone, away from the village. some had to sleep in the jungle and find his own food. normally this would not be a terribly frightening experience. most dagara boys who undergo the ritual have spent their enti

was written to help people follow the teachings of buddhism. the text refers to mara (the evil one. mara is the lord of five desires. he and other demons threatened the buddha with windstorms and darkness as he sat in meditation under a bodhi, or fig, tree. they were unsuccessful in their efforts to make him fearful and abandon his search for enlightenment. people must battle the temptations and fears presented by mara on a daily basis. the buddha s words in the dhammapada provide guidance on how to do this. having fought and beaten mara, a person should protect what he has learned through the dhamma, or dharma, but do so without attachment. one of the central practices of buddhism is nonattachment, or not desiring to have or keep something, because everything is changing and cannot be he

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assiduous, and behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on the right track, so thou wilt have much profit and much joy. if god grants many things in thy life, give plentifully to the poor, be faithful and silent about the art, for this surely is god's will, keep truth and faith, think of me, so thou wilt be free from all

SEVEN SHADES OF SOLITUDE

k is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may we seek the good counsel of the spirits and gods which partake, in equal measure to ourselves, in the all-oneliness of existence? like a child, first gazing into a looking-glass, perplexed at the mimickin

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

r journal. do not be afraid to open any box no matter how dark and smelly it might be as its contents can hurt you more while covered than when out in the clean air and sunlight. even if the box is sealed up tight, your subconscious can see right through the carton as if it were clear glass. you see, the subconscious mind is very defensive and has a marked tendency to compartmentalize anything it fears, disapproves, or doesn't like. never underestimate the latent power of your subconscious mind; it can make or break you. so, run down any lead you can find and transfe r it to your journal. well, aren't we going to a lot of trouble here, making a big deal out of looking under the corners of your mental rug. however, wouldn't it be a shame to be kidding yourself or hiding something from yours

t your mind out of its ruts and place your thinking on a solid foundation; the deeper the rut, the greater the dividend! think of it like this: you are learning to be a spiritual warrior. you are one who knows and can overcome any and all darkness. you are learning not only for yourself but for those whom you will eventually advise. admittedly, you must learn to conquer yourself and overcome your fears and limitation, but are you losing anything? no. are you gaining something? yes. is it worth the effort? yes. think of all this as mental martial arts. what is the duly earned reward? a knowledgeable adept is never at the mercy of anyone or anything. ever. however, with the knowledge, comes the responsib ility. what responsibility? the responsibility to pass along your knowledge to those who

now, if you have taken your keys of wisdom to heart and actively sought the force, you should sense a change in it. you should notice that it is taking on a personality, and is interacting with you. this is as it should be, for it is joining you to your greater self as quickly as you will allow it, forming you into a whole, well, person who is rapidly learning who and what you are. the opposition fears this manifestation of the force whom we call lucifer as once we perceive it we are totally lost to them as we have the knowing and have no need for their mysticism and deceit. actually, it is all very simple. you called attention to yourself, and the force answered. it works like that. the importance of balance the force is balancing your physical self with your greater self, and soon, there

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nity that participates in joy and sorrow can be detected on the passionless visage of his companion; the past, to him, as is now the present, has been but as nature to the sage, the volume to the student, a calm and spiritual life, a study, a contemplation. from the past they turn to the future. ah! at the close of the last century, the future seemed a thing tangible, it was woven up in all men's fears and hopes of the present. at the verge of that hundred years, man, the ripest born of time("an des jahrhunderts neige, der reifste sohn der zeit "die kunstler) stood as at the deathbed of the old world, and beheld the new orb, blood-red amidst cloud and vapour, uncertain if a comet or a sun. behold the icy and profound disdain on the brow of the old man, the lofty yet touching sadness that d

o give the sufferer as soon as the delirium should cease. the doctor had told her, too, to send for him the instant so important a change should occur. she went to the door and called to the woman who, during gionetta's pretended illness, had been induced to supply her place; but the hireling answered not. she flew through the chambers to search for her in vain, the hireling had caught gionetta's fears, and vanished. what was to be done? the case was urgent, the doctor had declared not a moment should be lost in obtaining his attendance; she must leave her father, she must go herself! she crept back into the room, the anodyne seemed already to have taken benign effect; the patient's eyes were closed, and he breathed regularly, as in sleep. she stole away, threw her veil over her face, and

her face with blushes "thou only, methinks, on all the earth, hast the power to wound or delight me" he checked himself, and his face became grave and sad "and this" he added, in an altered tone "because, if thou wouldst heed my counsels, methinks i could guide a guileless heart to a happy fate "thy counsels! i will obey them all. mould me to what thou wilt. in thine absence, i am as a child that fears every shadow in the dark; in thy presence, my soul expands, and the whole world seems calm with a celestial noonday. do not deny to me that presence. i am fatherless and ignorant and alone" zanoni averted his face, and, after a moment's silence, replied calmly "be it so. sister, i will visit thee again" chapter 3.ii. gilding pale streams with heavenly alchemy. shakespeare. who so happy as vi

owed it to thyself. stranger, i will not obey thee "another day, one day of the fatal three is gone! it is strange to me that since the sleep of the last night, a deep calm has settled upon my breast. i feel so assured that my very being is become a part of thee, that i cannot believe that my life can be separated from thine; and in this conviction i repose, and smile even at thy words and my own fears. thou art fond of one maxim, which thou repeatest in a thousand forms, that the beauty of the soul is faith; that as ideal loveliness to the sculptor, faith is to the heart; that faith, rightly understood, extends over all the works of the creator, whom we can know but through belief; that it embraces a tranquil confidence in ourselves, and a serene repose as to our future; that it is the mo

irmities of jealousy or hate or love. mejnour, all around me is mist and haze; i have gone back in our sublime existence; and from the bosom of the imperishable youth that blooms only in the spirit, springs up the dark poison-flower of human love. this man is not worthy of her, i know that truth; yet in his nature are the seeds of good and greatness, if the tares and weeds of worldly vanities and fears would suffer them to grow. if she were his, and i had thus transplanted to another soil the passion that obscures my gaze and disarms my power, unseen, unheard, unrecognised, i could watch over his fate, and secretly prompt his deeds, and minister to her welfare through his own. but time rushes on! through the shadows that encircle me, i see, gathering round her, the darkest dangers. no choi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

le, and ever self-consistent and invariable; whereas body is most like that which is human, mortal, multiform, unintelligible, dissoluble, and never self-consistent. very well, if this is the soul s condition, then it departs at death to that place which is, like itself, invisible, divine, immortal, and wise; where, on its arrival, happiness awaits it, and release from uncertainty and folly, from fears and uncontrolled desires, and all other human evils; and where (as they say of the initiates in the mysteries) it really spends the rest of time with god.54 it is not the aim here to summarize all the ways in which socrates leads his friends to the eternal. for the spirit of all of them is the same: all point to the difference between the path of the changeable impressions of the senses and

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

that the night before, i was up and living my other life" days like svali detailed above happened often. for years she essentially led a dual existence, somehow balancing he day and night life through sophisticated programming techniques embedded in her psyche from childhood. now, 10 years later after finally being united with her two children after the illuminati left her penniless, svali still fears repercussions but believes its important to warn americans that illuminati is stepping up efforts to destroy america "i was told in my lifetime or my children's lifetime, america would be completely taken over" said svali "the group believes they are 'the chosen ones. they believe they can become god if they follow the illuminati agenda "america was once viewed as a missionary ground by the

alive, giving an exclusive interview on greg szymanski's radio show, the investigative journal, in january 2006. however, recently on the word of a reliable source, svali has come up missing, as all attempts to contact her have turned up empty. further, her rather detailed website has been taken down and her telephone number disconnected. one of her close friend's, who wanted to remain anonymous, fears something serious has happened. with that in mind and in an effort to keep her publicly protected and her story alive, the arctic beacon is reprinting a transcript of her lengthy interview from her appearance with greg on the investigative journal radio show of january 17, 2006. svali's startling comments, as well as the arctic beacon series on child sacrificing, should serve as a reminder h

THE BOOK OF PLEASURE

esire is to live according to your desire, and this you are always realizing! most noble sentiment!-you are "it" already-"the satisfied-"the desireless-"the real thing! you are drunk with it. there is no illusion but consciousness! this consciousness is ever the smiling monument commemorating "whether you ever really enjoyed life! the god of the "will" is the command to obey, its justice everyone fears-it is a swordyour desert for obedience "will" is the command to believe, your will is what you have believed actively willing the belief for you! you think when "it" wishes "will" is complication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

m to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is some spiritual reality that is outside of us, but with which one can somehow communicate? perhaps the physical activity of the brain or psychological state (the two are of course related) may be only a precondition or a conduit to a transcendent world? the central mystery may always remain. ghostly entities and urban legends there is not a single known culture on planet ear

lasphemous expression by some may be hailed as sincere spiritual witness by others. secret societies and conspiracies there will always be envious individuals who believe that wealthy and powerful members of society have been able to acquire their position only because of secret formulas, magical words, and supernatural rituals. rumors and legends of secret societies have fueled the imaginations, fears, and envy of those on the outside for thousands of years. many secret societies, such as the assassins, the garduna, the thuggee, and the tongs, were made up of highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire

0,000 people had attended a sutphen seminar; his inventory had grown to include 380 audio and video titles; and he had written 18 books, including past lives, future loves (1978, the master of life manual (1980, and unseen influences (1982. past-life hypnotic regression can be used as an extremely valuable therapeutic tool to explore the cause of unconscious anxiety, repressed hostilities, hidden fears, hangups, and interpersonal relationship conflicts, sutphen said. he cautioned, however, that pastlife therapy is not a magic wand, and the pastlife causes don t always surface immediately. but it does work, he stated, and it can be for many the first stop in letting go of a problem. psychiatrists often spend months or even years searching for the cause of their patient s problem. they are a

e the ouija board as a kind of parlor game and who may receive spirit communications that appear on first examination to be baffling and indicative of unseen intelligences hovering nearby. these people may have permitted themselves to become suggestible by the mood provoked by seeking spirit contact and may have allowed the answers provided by the planchette to reflect their unconscious thoughts, fears, or wishes. both psychical researchers and skeptical investigators agree that impressionable children should not use the ouija board as a game to be played late at night during slumber parties or sleep-overs. often the messages relayed by the planchette whether by spirits or the human unconscious are of a profane and vile nature, revealing psychological weaknesses and primal fears. m delving

that he could hear the conversations of angelic beings and could even participate in such otherworldly discussions. in time, he was given visions of both heaven and hell, and he developed the habit of lying in trance for several days and nights. his arguments with the evil spirits, the fallen angels, terrified his servants, but the gentle conversations with the benign angelic beings soothed their fears. in 1759, swedenborg had the vision of the great fire at stockholm, which has been recorded as one of the first completely documented cases of clairvoyance in history and which has become well known throughout the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 152 mediums and mystics western world. in september, at about four o clock on a saturday a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

m to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is some spiritual reality that is outside of us, but with which one can somehow communicate? perhaps the physical activity of the brain or psychological state (the two are of course related) may be only a precondition or a conduit to a transcendent world? the central mystery may always remain. ghostly entities and urban legends there is not a single known culture on planet ear

lasphemous expression by some may be hailed as sincere spiritual witness by others. secret societies and conspiracies there will always be envious individuals who believe that wealthy and powerful members of society have been able to acquire their position only because of secret formulas, magical words, and supernatural rituals. rumors and legends of secret societies have fueled the imaginations, fears, and envy of those on the outside for thousands of years. many secret societies, such as the assassins, the garduna, the thuggee, and the tongs, were made up of highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire

from the 1963 movie the haunting (the kobal collection) the ground decades ago, a phantom horseman who patrols the grounds of an old battlefield. phantoms comprise that category of ghosts that have been seen again and again by countless men and women over many years and have literally begun to assume independent existences of their own, becoming, in a sense, psychic marionettes, responding to the fears and expectations of their human percipients. in some dramatic instances, an entire section of landscape seems to be haunted. in most cases of this particular type of haunting, a tragic scene from the past is recreated in precise detail, as some cosmic photographer had committed the panorama to ethereal film footage. battles are waged, trains are wrecked, ships are sunk, the screams of earthq

iatric illness among women in all age groups and the second most common illness among men over 25. perhaps more women than men admit to having a phobia because of hormones, genes, and being reared in a culture in which men are not encouraged to acknowledge mental or physical problems. psychologists have made great strides in understanding the nature of phobias and helping those vulnerable to such fears to overcome them. there are depressant or stimulant medications that phobics can take to help overcome their fears, and there are many kinds of treatment programs. there are exposure therapies that habituate phobic individuals to become nonresponsive to the thing that once terrorized them; virtual-reality programs that simulate the thing the phobic person most fears in a safe environment; an

es and concentrates on the hypnotist s voice, the hypnotist leads the person deeper and deeper into a trancelike altered state of consciousness. when the subject has reached a deep level of hypnotic trance, the hypnotist will have access to the individual s unconscious. many clinical psychologists believe that hypnotherapy permits them to help their clients uncover hidden or repressed memories of fears or abuse that will facilitate their cure. in certain cases, police authorities have encouraged the witnesses of crimes to undergo hypnosis to assist them in recovering details that may result in a speedier resolution of a criminal act. increasing numbers of clinical or lay hypnotists employ hypnosis to explore cases suggestive of past lives or accounts of alien abductions aboard ufos. there

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

m to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is some spiritual reality that is outside of us, but with which one can somehow communicate? perhaps the physical activity of the brain or psychological state (the two are of course related) may be only a precondition or a conduit to a transcendent world? the central mystery may always remain. ghostly entities and urban legends there is not a single known culture on planet ear

lasphemous expression by some may be hailed as sincere spiritual witness by others. secret societies and conspiracies there will always be envious individuals who believe that wealthy and powerful members of society have been able to acquire their position only because of secret formulas, magical words, and supernatural rituals. rumors and legends of secret societies have fueled the imaginations, fears, and envy of those on the outside for thousands of years. many secret societies, such as the assassins, the garduna, the thuggee, and the tongs, were made up of highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire

THE GOLDEN ESSENCE

r of descending into the underworld, or into her ordeals, mirrors our own natural fear of death and the unknown; her fear of intrusion or of ravishing or even of the normal sexual encounter that awaits beyond seduction is likewise a natural fear of many women before their first sexual encounters. fate, life, and death can be said to ravish each and every one of us, and to force us towards our own fears, regardless of what they may be- stripping everything from us, pushing us to and fro, against our will, to we know not where, all from one perspective. these ordeals, as have been mentioned, are not without a point. fate is not all bad; pleasure and bliss have as much a part to play in the destiny of any soul or being- but it is usually the fearful that occupies our minds. lady de rosilea is

THE KEY TO THE MYSTERIES

s us, let us sleep within his arms! our prayer will be perfect, when we pray without knowing whom we pray. prayer is not a noise which strikes the ear; it is a silence which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law and the prophets! meditate, and understand this word. and when you have understood, read no more, seek no more, doubt no more- love! be no more wise, be no more learned- love! that is the whole doctrine of true religion; religion means charity, and god

on-sigma "spirit is god- trans> and they that worship him must worship him in spirit and in truth" x the absolute number of the qabalah the key of the sephiroth (vide "dogme et rituel de la haute magie) xi the number eleven eleven is the number of force; it is that of strife and martyrdom. every man who dies for an idea is a martyr, for in him the aspirations of the spirit have triumphed over the fears of the animal. every man who falls in war is a martyr, for he dies for others. every man who dies of starvation is a martyr, for he is like a soldier struck down in the battle of life. those who die in defence of right are as holy in their sacrifice as the victims of duty, and in the great struggles and revolutions against power, martyrs fell equally on both sides. right being the root of du

mages condensed somehow or other to realities shown by the light; sometimes it radiates with too much force, and condense itself outside and around some chance and irregulated nucleus, as blood does in some bodily growths. then the chimeras of our brain take on a body, and seem to take on a soul; we appear to ourselves radiant or deformed according to the image of the ideal of our desires, or our fears. hallucinations, being the dreams of waking persons, 113 always imply a state analogous to somnambulism. but in a contrary sense; somnambulism is slumber borrowing its phenomena from waking; hallucination is waking still partially subjected to the astral intoxication of slumber. our fluidic bodies attract and repulse each other following laws similar to those of electricity. it is this which

ems of catullus. the bride is as beautiful in her chaste draperies as the ancient polyhumnia; she is amorous and deliciously provoking in her modesty, like a venus of correggio, or a grace of canova. the bridegroom is clinias, a disciple of the famous apollonius of tyana. the master had promised to come to his disciple's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls be

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

nitiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the lucife

THE MIDDLE PILLAR

the adeptus minor ritual. regardie, the golden dawn, 237. 20. groddeck's books include the book of the it (intl. universities press, 1976) and the meaning of illness: selected psychoanalytic writing (intl. universities press, 1977. 21. any mental or emotional disorder, arising from no apparent organic lesion or change and involving symptoms such as insecurity, anxiety, depression, and irrational fears. 22. chronic inflammation of the kidneys. 23. this is unnecessarily confusing. regardie's definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always desc

nto someone else. thus, we have a tendency to shft the blame onto an appropriate scapegoat "the other guy did it" or as a comedian once insisted "the devil made me do it" it is extremely difficult for some analysands to accept the fact that they do indeed have a deep, dark side. the therapist, who tries to bring the shadow out into the open, often meets with enormous resistance because the client fears that the artificial structure he has carefully constructed to protect hs ego will come crashing down. ths is in fact the point at whch many analyses fail and the client, incapable of facing his unconscious self, stops the process cold and withdraws into his comfortable old self-deceptions. all of us must face our shadow side. this is especially important for magicians who seek to delve into

[proper. the highest aspirations of the soul (see superconscious. the neshamah proper, or intuitive soul, is found in binah. netzach: hebrew word for "victory" referring to the seventh sephirah on the tree of life. neurosis: any of various mental or emotional disorders arising from no apparent organic lesion or change and involving symptoms such as insecurity, anxiety, depression, and irrational fears. not as detrimental as psychosis, a person with a particular neurosis can otherwise function normally. notariqon: a qabalistic method for obtaining the hidden meanings of hebrew words by viewing them as acronyms of phrases, or vice versa. oedipus complex: an unconscious sexual desire in a child, especially a boy, for the parent of the opposite sex, that is usually combined with hostility to

disorders with methods that revolve around the interpersonal relationship between therapist and client. freud's psychoanalysis and jung's analytical psychology are two forms of psychotherapy. qabalah: hebrew word meaning "tradition" quintessence: the "fifth essence" refers to spirit. raphael: hebrew archangel of elemental air. repression: the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. ruach: hebrew word for "breath "air" and "spirit" the middle part of the qabalistic soul, representing the mind and reasoning powers. ruach elohim: hebrew for "spirit of god" sahasrara: sanskrit word for "thousand-petalled lotus" in yoga it refers to the crown chakra. some authorities do not consider it to be an actual chakra, although most modern practitioners do. s

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

ess of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom has long since repined. when i am dead remember me for this that i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre tho

of the tenderest and most touching of women, wholly pure, not like molly tyson, who afterwards fell to the lot of a worldly old lecher. the rosy couch of her first fiery experience soon withered to a thorny briar bed, as it has for most of us. her curse was a god fs, molly fs society fs. poor molly! charicles f love was the love of the hurricane, which carries all before it, typhoonic; he knew no fears, no bonds, he cursed the god who had defrauded him of his loved one; and plunged undaunted into the ocean of adversity; to win back their former state he sacrificed himself. he was no sir percy, flatulent with wind, who could not tell a harlot from a virgin; falling at once a prey to a bedizened old prostitute of sixty-three. those who should think the passion displayed in this tale as unbec

he god-drunken carouse of the night, and ourselves become as gods, shall we conceive god. hic labor, hoc opus est: this is my secret. in a man fs delight to lose the stubborn ecstasy for god! to thus clear knowledge hath my path been trod in deepest hell. in the profoundest sky! this knowledge, the true immortality, i came unto through pain and tears, tigerish hopes, and serpent loves, and dragon fears, most bitter kisses, salted springs and dry; iii those deep caverns and slow-moving years, when dwelt i, in the mount of venus, even i *tannhauser, vol. i, p. 256. crowleyanity quod utilius deus patefieri sinet, quod autem majoris momenti est, vulgo adhuc latet usque ad eliae artistae adventum quando is venerit. god will permit a discovery of the highest importance to be made, it must be hid

THE ABYSS AND TABAET

ersary is made great in this world by the individuals who manifest it in our material world. the children of the lie are many, legion, our visual appearance is often bold to even normal or bland. many of our kind are those who go unnoticed in society, yet master and control our personal lives in such a way to which much good luck befalls us. some are avatars of darkness, appearing as what society fears and hates most. the beast headed god has taken many masks in our world, the adversary has also mastered the elements as well. the adversary is anything but mysticism. when you discover something you destroy mysticism, within the circle of azothoz, you banish mysticism by obtaining knowledge of the self. during pathworkings, camping away from anyone for a period of time, joining the military

THE GOD SET

cult title) just in case that was where his ka was heading. during the next few dynasties (4- 17, set is generally ignored. his functions are absorbed into other gods. thoth picks up the attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated t

THE HOLY BIBLE KING JAMES VERSION

mble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 12:4 and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; 12:5 also [when] they shall be afraid of [that which is] high, and fears [shall be] in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: 12:6 or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 12:7 then shall the dust return to the earth as it

trembleth at my word. 66:3 he that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb [as if] he cut off a dog s neck; he that offereth an oblation [as if he offered] swine s blood; he that burneth incense [as if] he blessed an idol. yea, they have chosen their own ways, and their soul delighteth in their abominations. 66:4 i also will choose their delusions, and will bring their fears upon them; because when i called, none did answer; when i spake, they did not hear: but they did evil before mine eyes, and chose [that] in which i delighted not. 66:5 hear the word of the lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name s sake, said, let the lord be glorified: but he shall appear to your joy, and they shall be ashamed. 66:6 a vo

not [this] to condemn [you] for i have said before, that ye are in our hearts to die and live with [you] 7:4 great [is] my boldness of speech toward you, great [is] my glorying of you: i am filled with comfort, i am exceeding joyful in all our tribulation. 7:5 for, when we were come into macedonia, our flesh had no rest, but we were troubled on every side; without [were] fightings, within [were] fears. 7:6 nevertheless god, that comforteth those that are cast down, comforted us by the coming of titus; 7:7 and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that i rejoiced the more. 7:8 for though i made you sorry with a letter, i do not repent, though i did repent: for i p

TYSON DONALD NEW MILLENNIUM MAGIC

rth. symbolism of mystical rebirth is found throughout the literature of mankind. the story of jonah and the whale is an example of rebirth through the calling. aboard a ship during a raging storm, jonah has no faith in divine protection. his spiritual center is overpowered by the brute instincts of the flesh. cast into the sea, he is swallowed by a whale- yet he does not die. jonah sees that his fears were needless, that he is protected by god. he perceives that the seemingly cruel act of his being cast overboard is part of a divine plan for his salvation. after three days and nights he is set safely on shore, symbolically reborn from the whale's womb, transformed by his new faith and understanding. another ancient symbol of initiation is the maze, or labyrinth. pursuing his quest, the se

y cruel act of his being cast overboard is part of a divine plan for his salvation. after three days and nights he is set safely on shore, symbolically reborn from the whale's womb, transformed by his new faith and understanding. another ancient symbol of initiation is the maze, or labyrinth. pursuing his quest, the seeker theseus enters the twisting darkness where lurks the monster of his bodily fears and desires waiting to devour him. yet with courage he overcomes the minotaur and follows the threads of ariadne, his faith, into the light of day. he has been transformed and elevated from the man he was, who remains as a shad- ow entombed within the bowels of the earth. these legends bear on the initiation into a modern magical school. no seeker can enter a true secret lodge so long as he

laned and sanded until its outer surface is as smooth as glass and hand-rubbed with oil to a deep luster. this same guiding philosophy applies to all the other instruments. w hen a psychically sensitive person enters a large church, he or she is first struck by the coldly inhuman atmosphere. the stones and stained glass seem to have nothing to do with puny humanity and its insignificant hopes and fears. it is a great hollow place where many speak but few listen. and it is empty. even when filled with people, there is a sense that something necessary is miss- ing, as though a reception has been prepared for a very important dignitary who failed to arrive, and the embarrassed guests were painfully going through the motions. that missing guest is magic. without magic, religion is a farcical m

magus must be able to make his or her inner being like the surface of a lake at twilight. after the pulse of will, loaded with its symbolic directives, is sent into the subconscious to act on the higher self (which is the divine expressed through the individual, the magus must tune the mind to a receiving or passive mode so as not to interfere with the fruition of the ritual. often the hopes and fears that arise in the mind after the active part of the ritual is done are more potent psychically than the carefully expressed intentions of the magus, because they arise spontaneously from the subconscious depths. these undirected emotions can wreck the working of a ritual by interfering with the current from the unmanifest. the magus must be able to calm his or her mind after the physical wor

sly from the subconscious depths. these undirected emotions can wreck the working of a ritual by interfering with the current from the unmanifest. the magus must be able to calm his or her mind after the physical work of the ritual is done and refrain from fretting over the outcome. a firm unshakable faith that the ritual will succeed has the effect of washing out small but destructive doubts and fears. this faith cannot be gained merely by wishing for it; it grows from experience and an understanding of the way magic works. until faith has been achieved the magus is best served by striving for tranquillity and refusing to react to doubts when they arise. trying to actively suppress doubt only serves to strengthen it. the ritual must be protected from chaotic forces any properly performed

TYSON DONALD SOUL FLIGHT

gs, but when he began to suspect their true nature they would immediately attack him. on one occasion, they grabbed him by his feet and dragged him away upside down. he was sure he was about to be murdered. his screams alerted his monitor, who talked him out of his trance state. morehouse made the very astute comment that these beings know what frightens a human being, and they attempt to amplify fears. this is correct. he arrived at the mistaken conclusion that they do this in an attempt to possess the physical body. this is not true. these malicious spirits amplify fears because strong emotions of a lower order are to them not only a nourishment, but a kind of intoxicant equivalent to alcohol. they 169. dowbenko, nexus magazine, vol. 4, no. 5-6. chapter eight: remote viewing and the cia

that forth he fares, and to me talks.212 those who travel astrally into the environments of the germanic runes will encounter the raw forces of the natural world, anthropomorphized into the figures of twenty-four deities, and the corresponding wellsprings of these primal forces that arise within their own hearts and minds. investigation of the worlds of the runes offers insight into the urges and fears in the unconscious mind. they are excellent as a way of coming to terms with your own 212. bellows, 65-6. chapter fourteen: runes 245 individual human nature, for every traveler into the runes sees them in a unique way that resonates with his own deep motivations. woden speaks of staining the runes, as well as of carving them. the usual stain was blood, which fed the runes' symbols and rende

TYSON DONALD THE MAGICAL WORKBOOK

e to shift its point of view to your higher self. whenever we step back from something, we are then able to see it in its entirety as separate from self. the thought process of the average person is mechanica1 and repetitive. we tend to mull over the same issues and concerns endlessly but are seldom aware of this obsessive and cyclical working of the mind. we also tend to reinforce prejudices and fears by constant mental repetition. if we did not automatically reinforce these things, they would melt away of their own accord since they seldom have any basis in reality. for example, those with low self-esteem regularly tell themselves that they are stupid, worthless, clumsy, ugly, fat, unlovable, and so on, and this reinforcement of destructive thoughts prevents feelings of freedom and happi

TYSON DONALD THE POWER OF THE WORD

mother who is the fruitful womb of the universe. it is the role of the wings on the left side to bring forth into being ideas and possibilities. the female angels are responsible for the fashioning, limiting, and destroying of things; for all analytical and critical judgement; for punishment, pain, and matters relating to the health of the body; for dreams, nightmares, and fantasies; for doubts, fears, self-analysis, and conscious thoughts; for fashions, styles, and other social trends outwardly expressed; indeed, for all manifest, structured forms and cycles. the male wings are under the influence of the supernal sephirah chokmah,