Michael Wynn's Occult Reference Library
FEATHER

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o lotunheim, sa^m. 70; but as freyja is more than once confounded with frigg (p. 302, other legends tell us that loki flew off in the' valsham friggjar' sn. 113. i shall come back to these falcon or swan coats in another connexion, but their resemblance to the greek pedila is unmistakable; as loki is here sent as a messenger from tlie gods to the giants, he is so far one with hermes, and freyja's feather-shift sug; rests the sandals of athene, sn. 132-7 'loki ,tti shijba, er hann rann d lopt oh log' had shoes in which he ran through air and fire. it was an easy matter, in a myth, for the investiture with winged hamr or sandals to glide insensibly into an actual assumption of a bird's form: geirrosr catches the flying loki as a veritable bird, sn. 113, and when athene starts to fly, she is

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger go

ar up afterwards. as you sweep, say: dust to dust, away you must. new life bring, welcome spring* after the ritual is over, try to leave enough time in the remainder of your day to go to the top of a hill. take a kite (made from a biodegradable fabric if possible) and in your mind, tie any lingering doubts, fears and concerns to the kite's tail and let it fly away. if you don't have a kite, use a feather for each of your worries and throw them into the air. hopefully, a child will find the kite, cleansed by the winds, and it will bring joy. i know of a group of women who carried out a similar sweeping spell in the warehouse where they worked, using wood shavings for the negativity, and then swept out right through the yard into the packing bins which were later taken away by lorry. they co

you are dancing, giving a final shout if you are chanting, blowing out a candle or casting your symbol into fast-flowing water. you can also bury it or burn it in a candle flame or on a bonfire. if you are banishing something from your life, you can write it in chalk and rub it out or cut it up and dispose of the pieces. you can use absolutely anything as a symbol for magick: a flower, a leaf, a feather, words or images written or drawn on paper, candles to represent people or objects, tarot cards, photographs, related miniature versions of the desired acquisition- a key for a new home, a toy car for transport, a postcard for a holiday destination. at the end of your spell you may like to finish the ritual by saying something like the wish is mine, or the power is won, or the spell is don

ALEISTER CROWLEY ACROSS THE GULF

uinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes of men from their place, and little sewer-rats were to come and mock at them, no man avenging them, and they utterly careless, not striking for themselves. yet was there knowledge of them which

ALEISTER CROWLEY BOOK OF LIES

making the best of both worlds. this counsels a course of action hardly distinguishable from hypocrisy; but the distinction is obvious to any clear thinker, though not altogether so the frater p. book of lies get any book for free on: www.abika.com 47 [49] 20 kappa-epsilon-phi-alpha-lambda-eta kappa samson the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal lie, o child of truth! book of lies get any book for free on: www.abika.com 48 [50] commentary( kappa) samson, the hebrew hercules, is said in the legend to have pulled down the walls of a music-hall where he was engaged "to make sport for the philistines, destroying them and hi

y said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand master of the temple; and of the god that is ass-headed did he dare not speak. book of lies get any book for free on: www.abika.com 73 [76] commentary( lambda-gamma) 33 is the number of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

aster therion, and fashion in his image a frightful phantasm who will mock him in his misery, until his mind stagger and fall; and, madness swooping upon his carrion, blast his eyes with the horror of seeing his master dissolve into that appalling hallucination, the "vision of the demon crowley" remember, then, always, but especially when dealing with the astral plane, that man's breath stirs the feather of truth. what 252 one sees and hears is "real" in its way, whether it be itself, or distorted by one's desires, or created by one's personality. there is no touchstone of truth: the authentic nakhiel is indistinguishable from the image of the magician's private idea of nakhiel, so far as he is concerned. the stronger one is to create, the more readily the astral light responds, and coagul

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ight with a whole sheaf of telegrams. alas, save for the date of dispatch, the wording in each one was identical: each told us that it was noon in pekin! they had to be relayed at yung chang, and both the operators had taken ten days off to smoke opium, sensible fellows! and fierce he looked north, then wheeling south blew with his bugle a challenge to drouth, cocked his flap-hat with the tosspot feather, twisted his thumb in his red moustache, jingled his huge brass spurs together, tightened his waist with its buda sash, and then, with an impudence nought could abash shrugged his hump-shoulder, to tell the beholder, for twenty such knaves he should laugh but the bolder; and so, with his sword-hilt gallantly jutting, and dexter hand on his haunch abutting, went the little man, sir ausbruch

ALEISTER CROWLEY SEPHER SEPHIROTH

mypnk a branch pn( bone; substance, essence; body mc( archetypal nwmdq summer cyq a sling; a casting-net (lq divination; witchcraft msq 201 light (ch) r) 202 to make empty qqb corn, grain; a field; son; pure, empty; chosen; purity, innocence rb a lifting up hpyqz apertures mybqn many; much; great, mighty; multitude, abundance br 203 lead; initials of the trinity, xwr nb b; passed away, perished; feather, wing (moreover the genital member; cf. 248& 447) rb) to lie in wait br) a well, spring: a title of malkuth r)b created )rb exotic, foreign; dwelling rg greater (ar )br 204 commencement of the name abra-melin )rb) pearl; race; age rd the righteous qydc 205 splendrous rd) mighty; hero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world m

e world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the elders (deut. 21:19) mynqz melt, fuse qqz the crown of the ark; strange, foreign; border rz to grow great, multiply hbr demons; injurers myqyzm 208 feather hrb) a cistern rwb bowed rhg to make strife; contend hrg locusts hbr) to kill grh abominable )rz multitude bwr hole rx cedar zr) 209 chief seer or prophet (hence abra-melin) h)rb) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whelp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the

ALEISTER CROWLEY THE LOST CONTINENT

that some division of labour (though little) was involved in the social scheme, but it occurred to no one to regard the supervision of serviles as less honourable than the offering of great sacrifices. in a perfect organism one part is as necessary and decent as any other part, and no sane observer can reason otherwise. for a perfect organism has a single definite aim, and the only dishonourable feather on an arrow would be one that was out of place. human nature being what it is, one may nevertheless agree that this measureless content with the existing order, except in so far as the purpose of the establishment of that order was unfulfilled, was rendered possible by the extreme lightness of the toil demanded of any individual. but it is impossible for slaves to understand free men. it i

ALEISTER CROWLEY EQ I 1

the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and butter; ailing boys and coarse-grained girls grown to sloppy women and brutal churls. so, i am off with staff in hand to the endless light of the nameless land. darkness spreads its sombre streams, blotting out the elfin dreams. i might haply be afraid, were it not the feather-maid leads me softly by the hand, whispers me to understand. now (when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pres

is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button hereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mo

ALEISTER CROWLEY EQ I 5

tan is that which transformeth 56 judgment into justice. bal is the sword, and tan the balances. a pair of balances appears in the stone, and on the bar of the balance is written: motion about a point is iniquity. and behind the balances is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of quartz, suspended vertically from the abyss to the abyss. and in the midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is the first appearance of evil) and now an angel appears, like as he were carven in

it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blue of water, swords and cups, judgment and mercy. and this word tan meaneth mercy. and the feather of maat is blue because the truth of justice is mercy. and a 57 voice cometh, as it were the music of the ripples of the surface of the sphere: truth is delight (this means that the truth of the universe is delight) another voice cometh; it is the voice of a mighty angel, all in silver; the scales of his armour and the plumes of his wings are like mother-of-pearl in a framework of silver

ALEISTER CROWLEY EQUINOX EQ I 2

. how surely and steadily has mrs. besant moved, urged by the one unselfish thought, high-minded love for humanity, from her eden through the hell of revolt to the paradise that so few earn! and she is still fighting in the flesh, though her spirit has its peace. priceless and unenvied reward of suffering! true it is, that the chosen of the masters must leave all. the lightest breeze can stir the feather of our lady maat; there must be no breath of passion or of thought, if we would live in those halls of hers "elysian, windless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has beaten, assailed by the same slanders that she has lived down

e you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name- hide it, o hide it, in flowers of flame! now in the balance of infinite things stirs not a feather; the universe swings poised on the stealth of ineffable wings. surely the sable osirian bird sole in the aether shall utter the word now that its crying can never be heard! 192 iv see how the star of the universe blazes! millions of meteors in marvellous mazes mingle their magic of peony praises. oh! the dark streak on the heart of its flood! smitten is the star, and its poisonous blood dr

ALEISTER CROWLEY EQUINOX EQ I 3 3

ers: yea, i rejoice in thee, thou dazzling robe of the soft rain-clouds; o thou lion-voiced up-rearing of the goaded storm! i rejoice, yea, i shout with gladness! till my rapture, 39 like unto a two-edged sword, traceth a sigil of fire and blasteth the banded sorcerers, in the glory and splendour of thy name. 11. ah! but i rejoice in thee, o thou my god; thou crown of unutterable loveliness; thou feather of hyalescent flame; thou all-beholding eye of brightness: yea, i rejoice in thee, thou resplendent everlasting one: o thou vast abysmal ocean of foaming flames! i rejoice, yea, i shout with gladness! till the stars leap like white coursers from the night, and the heavens resound as an army of steel-clad warriors, at the glory and splendour of thy name. 12. ah! but i rejoice in thee, o tho

, and yet with open eye be lost in the pearly foam of thine oblivion? 2. o what art thou, o god my god, thou eternal incarnating immortal one? o thou welder of life and death! thou whose breasts are as the full breasts of a mother, yet in thy hand thou carriest the sword of destruction! o how can i cleave the shield of thy might as a little wanton child may burst a floating bubble with the breast-feather of a dove? 3. o what art thou, o god my god, thou mighty worker laden with the dust of toil? o thou little ant of the earth! thou great monster who infuriatest the seas, and by their vigour wearest down the strength of the cliffs! 48 o how can i bind thee in a spider's web of song, and yet remain one and unconsum d before the raging of thy nostrils? 4. o what art thou, o god my god, thou f

ALEISTER CROWLEY EQUINOX EQ I 3

5 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marsyas. this bed is sterile. thou must fence th

ALEISTER CROWLEY EQUINOX EQ I 4 2

the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wr

er "when you were bold, i was perhaps afraid, and when you exulted, there was i know not what trouble of sadness throbbing within me. all that you were i sustained: all your pleasure stirred through me, and you but harvested that which i sowed "when you were all aflame, it was i who lit you, and you could not even be sad without me "not less tender than the inviting curl- like a curled and fluffy feather of coral- with which you who were her lips made welcome to some man, was the slow hypnotic wave of my thurible with whose essence i drenched ever cell of her body. i say that she was good, for she was human and she loved, oh! so sweetly, so delicately, so tenderly "what you did, you, her lips, her eyes and her other senses, was but to make vain effigies of our interior delight, to shatter

ALEISTER CROWLEY EQUINOX EQ I 4

f which only a few copies remain, will be increased to ten shillings. 1 the subscription for 1911 will be raised from ten to twelve shillings* a library for the use of subscribers is in progress of formation at 124, victoria street. the editor will be glad to receive any books on mysticism, magic, egyptology, philosophy, and similar subjects. old books out of print are especially welcome* another feather in the cap of h. r. b. that incomparable dodderer, franz hartmann, has published a portrait of cagliostro which she had given him (she had it taken when she "was" cagliostro, you understand) this sounds all very reasonable and likely; but the difficulty is that the portrait is not of cagliostro at all, but of stanislas augustus, the last king of poland. so this is not a common simple mirac

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

r. but when it came to mathematics, even ordinary arithmetic, i- 20- the unfinished autobiography copyright 1998 lucis trust was hopelessly bad so bad that at this school it was dropped from my curriculum altogether as it was thought impossible to permit a tall girl of 18 to do sums with the 12 year olds. i expect i am remembered (if i ever am, which is doubtful) as the girl who collected all the feather pillows and dropped them from the third floor on to the heads of the guests of the headmistress as they marched in solemn procession into the dining-room on the ground floor. this i did to the admiring whispers of the other girls. then followed an interval of a couple of years of very humdrum ordinary living. our guardian rented a small house for us in a small town in hertfordshire near st

ood 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 the old bedroom that i had occupied for so many years and proceeded to make my sister an outfit of underwear ruffled petticoats all feather-stitched and hemstitched and lace edged; panties with ruffles (which we never mentioned those days) and corset-covers, never seen today and as obsolete as the dodo. one thing i will say- 57- the unfinished autobiography copyright 1998 lucis trust for myself, i was a beautiful needlewoman. each day i got up and went for walks upon the moors and each week saw me getting slightly better. ever

ARADIA GOSPEL OF THE WITCHES

success.this legend, while agreeing in many details with the classical myth, is strangely intermingled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps intestine used instead of the red woollen bag which is employed inbeneficent magic the red and black ribbon, which mingles threads of joy and woe the (pea-cocks) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spirit and meaning of the ancient myth, while in this rude witch-song it is minutely developed. the conception is that of a beautiful yo

so that he was delighted to behold her, as he thought, andwelcomed her with passionate embraces. yet this gave him into her power, for it enabled her to per-form a certain magic spell by clipping a lock of his hair. 18 then she went home, and taking a piece of sheeps intestine, formed of it a purse, and in this sheput that which she had taken, with a red and a black ribbon bound together, with a feather, and pep-per and salt, and then sang a song. these were the words, a song of witchcraft of the very old time.scongiurazione.ho formato questo sachetto a endamone,e la mia vendetta per lamore,chio ti portavo, e non ero corrisposta,una altra tu lamavi:la bella dea t ana tu amavi,e tu non lavrai: di passioneti struggerai, volonta di fare,di fare al amore tu avrai,e non la potrai fare. sempre

BALANONES TEMPLE OF SET FAQ

me member (and author of this document) can be contacted through the temple's postal address or through email (balfaq@xeper.org. one frequently asked question is why balanone signs his email and posts with "pp" below his name. as stated in april, 1993 on the base of set echo and many other times "that's as close as i can get with this keyboard to the egyptian hieroglyph for shuti (the double maat feather, symbolizing my personal dedication to balance- a few others are mentioned in the ref document. 6.2.2 questions about setians are setians pagans? that's a question which depends heavily upon your definition of "pagan" see the ref document for this discussion. 6.2.3 imposters if imitation is the sincerest form of flattery, then how should you look at people who claim to be members of the te

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

ol. 6b; photo: c. bell 2005) 107 figure 32. the t.r. chapel at k ndeling monastery (photo: c. bell 2005) 108 figure 33. the text of the lightning garland with surrounding ritual accoutrements, at tengy ling monastery, lhasa (photo: c. bell 2005) 109 figure 34. ritual recitation area for the lightning garland at tengy ling monastery. notice the surrounding ritual items of drum, cistern and peacock feather fan, alcohol chalice, and offering plate for money (photo: c. bell 2005) 110 figure 35. mother and daughter making prayers and offerings to the central tsiu marpo statue at tengy ling monastery (photo: c. bell 2005) 111 figure 36. same mother and daughter making prayers and offerings to the central tsiu marpo statue at tengy ling monastery (photo: c. bell 2005) 112 5 oracle tsiu marpo s ri

BLAVATSKY H P ANTHROPOGENESIS

he south, could have walked over from siam, crossed the polynesian islands and trudged into any part of the continent of south america (but see "five years of theosophy" art "leaflets from esoteric history" pp. 338 and 340) this was written from the words of a master- a rather doubtful authority for the materialists and the sceptics. but here we have one of their own flock, and a bird of the same feather- ernest haeckel, who, in his distribution of races, corroborates the statement almost verbatim "it would seem that the region on the earth's surface where the evolution of these primitive men from the closely related catarrhine apes) took place, must be sought either in southern asia or eastern africa [which, by the bye, was not even in existence when the third race flourished- h.p.b] or i

BLAVATSKY H P COSMOGENESIS

ble affray the stern and implacable law of compensation steps in and takes its course, faithfully following the fluctuations. when the last strand is woven, and man is seemingly enwrapped in the net-work of his own doing, then he finds himself completely under the empire of this self-made destiny. it then either fixes him like the inert shell against the immovable rock, or carries him away like a feather in a whirlwind raised by his own actions, and this is- karma. a materialist, treating upon the periodical creations of our globe, has expressed it in one sentence "the whole past of the earth is nothing but an unfolded present" this was buchner, who little suspected that he was repeating an axiom of the occultists. it is quite true also, as burmeister (quoted in "force and matter) remarks

BLUE EQUINOX

the case cannot really arise, unless circumstasnces are quite beyond the ordinary, for the period of hospitality is strictly limited, and extensions depend on the goodwill of the abbot. naturally, as it takes all sorts to make a world.and we rejoice in that diversity which makes our unity so exquisite a the equinox 238 miracle.some profess-houses will suit one person, some another. and birds of a feather will learn to flock together. however, the well-being of the order and the study of its mysteries being at the heart of every member of the order, the is inevitably one common ground on which all may meet. i fear that i have exhausted your patience with this letter, and i beg you to excuse me. but as you know, out of the abundance the mouth speaketh. you are perfectly right to retort that

subliminal which is sublime. the .eye. doctrine then means the exoteric, the .heart. doctrine the esoteric. of the equinox 38 course, in a more secret doctrine still, there is an eye doctrine which transcends the heart doctrine as that transcends this lesser eye doctrine. 9. yea, ignorance is like unto a closed and airless vessel; the soul a bird shut up within. it warbles not, nor can it stir a feather; but the songster mute and torpid sits, and of exhaustion dies. the soul, atma, despite its possession of the attributes omniscience, omnipotence, omnipresence, etc, is entirely bound and blindfolded by ignorance. the metaphysical puzzle to which this gives rise cannot be discussed here.it is insoluble by reason, though one may call attention to the inherent incommensurability of a postula

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ing on which you were concentrating before. write down your impressions in a notebook, against the numbers on the envelopes. after a few days, or weeks (depending on how often you practice, you may show a score something like this: actual content envelope number 1 2 3 guesses 4 5 6 7 cotton a silk cotton silk wool cotton cotton cotton silk b cotton silk velvet silk silk cotton silk. velvet c wool feather bamboo velvet wool velvet oak snakeskin d ivory feather snakeskin oak feather snakeskin feather seashell e oak ivory shell ivory shell shell ivory wool f shell oak velvet wool wool iron wool ivory g feather shell ivory ivory ivory shell shell clay h iron iron clay velvet feather clay clay iron 1 velvet snakeskin ivory iron silk bamboo iron bamboo j oak velvet bamboo oak bamboo oak oak oak

snakeskin d ivory feather snakeskin oak feather snakeskin feather seashell e oak ivory shell ivory shell shell ivory wool f shell oak velvet wool wool iron wool ivory g feather shell ivory ivory ivory shell shell clay h iron iron clay velvet feather clay clay iron 1 velvet snakeskin ivory iron silk bamboo iron bamboo j oak velvet bamboo oak bamboo oak oak oak k oak wool oak oak oak bamboo bamboo feather l clay wool cotton velvet snakeskin feather feather you can see that there is a certain pattern emerging. by the seventh try (in this example) you can get fifty percent correct. others are very close. for instance, the two words 'oak' and 'bamboo' are frequently confused; as are 'snakeskin' and 'feather. keep on with these sealed evelopes. then introduce others. when you feel you are keepi

BUDGE E

sign for "heaven" and the utchat, with which its sides are ornamented. the object of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god who is "supporting maat" which is symbolized by a feather, and is described by the word maat written between it and the support of the moon's disk. in the mutilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon. the name of the fore part of

lled the "blazing heads" along the lake are written, in two methods of writing "the gods who are in the ammahet weep when the boat hath passed them by on its way to the. tuat. and the waters which are here are like unto fire to those who are in them" in the upper register are- 1. the goddess amentit, standing with her arms stretched out in front of her at right angles to her body, and wearing the feather of maat on her head (see p. 87. 2. a group of nine large axes (four are broken away, the foremost surmounted by the crown of the north, and the hindmost by the crown of the south (see pp. 87, 91. the mutilated speech of the god written above them reads "give me thy hand (i.e, help me) amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods w

n thou to me thy folds, open thou thy folds wherewith thou hast doubly sealed the earth to protect me, and march thou against those who are in my following, in order that i may pass by thee in peace" 10. the god baferkheftiu, ram-headed (see p. 111. 11. the god iu-her-aptesu, who holds a lasso in each hand (see p. 111. p. 107 click to view the kingdom of seker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to bur

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is t

ar up afterwards. as you sweep, say: dust to dust, away you must. new life bring, welcome spring* after the ritual is over, try to leave enough time in the remainder of your day to go to the top of a hill. take a kite (made from a biodegradable fabric if possible) and in your mind, tie any lingering doubts, fears and concerns to the kite's tail and let it fly away. if you don't have a kite, use a feather for each of your worries and throw them into the air. hopefully, a child will find the kite, cleansed by the winds, and it will bring joy. i know of a group of women who carried out a similar sweeping spell in the warehouse where they worked, using wood shavings for the negativity, and then swept out right through the yard into the packing bins which were later taken away by lorry. they co

you are dancing, giving a final shout if you are chanting, blowing out a candle or casting your symbol into fast-flowing water. you can also bury it or burn it in a candle flame or on a bonfire. if you are banishing something from your life, you can write it in chalk and rub it out or cut it up and dispose of the pieces. you can use absolutely anything as a symbol for magick: a flower, a leaf, a feather, words or images written or drawn on paper, candles to represent people or objects, tarot cards, photographs, related miniature versions of the desired acquisition- a key for a new home, a toy car for transport, a postcard for a holiday destination. at the end of your spell you may like to finish the ritual by saying something like the wish is mine, or the power is won, or the spell is don

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

f a pearl, and this very day wrought between the young king and his bride. after her went the six aforementioned virgins in two ranks, who carried the king s jewels belonging to the little altar. next to these came the three kings. the bridegroom was in the midst of them in a plain dress, but in black satin, after the italian fashion. he had on a small round black hat, with a little pointed black feather, which he courteously took off to us, so to signify his favour towards us. we bowed ourselves to him, as also to the first, as we had been instructed before. after the kings came the three queens, two of whom were richly dressed, but she in the middle was likewise all in black, and cupid held up her train. after this, intimation was given to us to follow, and after us the virgins, till at

COLLIER IRENE CHINESE MYTHOLOGY

ays. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and teeming with life. she marveled at its many wondrous creatures. everywhere she looked, she found a creature more marvelous than the one before. she saw every type of fur and fin, feather and scale, horn, hoof, and stinger. creatures lumbered, crawled, and slithered upon the earth. they jumped, darted, and roiled in the sea. scented flowers like jasmine, hyacinth, and narcissus wrapped the entire world in their warm, strong perfume. but as she explored its niches and crannies, nuwa began to feel strangely dissatisfied with the budding world. the goddess found it to be encha

DAVID ICKE CHILDREN OF THE MATRIX

d. princess diana was buried in a tree grove, on an island, in a lake, all of which are associated with the goddess diana in all her versions. diana's brother, earl spencer, also had four black swans introduced to the lake after his sister died. swans are yet more goddess symbolism and scandinavian 178 children of the matrix myths claimed that the valkeries incarnated as swans and wore magic swan-feather cloaks to transform themselves.19 swan knights and swan maidens were widely associated with the pagan religion. the story of the sacrificial murder of princess diana by the serpent cult-illuminati is told in over 60 pages in the biggest secret. troy, troy, and troy again the events of ancient troy connect fundamentally with the death of princess diana and so much else besides. the meroving

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rn son of ra, ra-tmu, or tum, by the goddess hathor, the sky, and was the twin brother of tefnut. he typified the light, he lifted up the sky, nut, from the earth, seb, and placed it upon the steps which were in khemennu [1. see lanzone, op. cit, tav. 398. 2. ibid, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the sceptre. at other times he appears in the form of a man with upraised arms; on his head he has the emblem, and he is often accompanied by the four pillars of heaven, i.e, the cardinal points.[1] among the many fa ence amulets which are found in tombs are two which have reference to shu: the little models of steps typify the steps upon which shu rested

unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a grea

. 7. see lanzone, dizionario, p. 121. 8. the service for the overthrowing of apepi is printed in arch ologia, vol. lii, pp. 393-608. 9. gr baut, hymne, p. 10] p. cxxx part hippopotamus, whom the egyptians called am-mit, i.e "the eater of the dead" and who lived in amenta; her place is by the side of the scales wherein the heart is weighed, and it is clear that such hearts as failed to balance the feather of maat were devoured by her. in one papyrus she is depicted crouching by the side of a lake.[1] other types of evil were the insect apshai [2]confounded in later times with the tortoise[3, which dies as ra lives;[4] the crocodile sebak, who afterwards became identified with ra; the hippopotamus, the ass, etc. the devils of the underworld. the pyramid texts afford scanty information about

wherein was situated tu manu "the mountain of manu" the chief site of rock-hewn tombs. see brugsch, dict. g og, p. 259. 5. maat "daughter of the sun, and queen of the gods" is the personification of righteousness and truth and justice. in many papyri she is represented as leading the deceased into the hall of double maat, where his heart is to be weighed against her emblem. she usually wears the feather, emblematic of truth, and is called the "lady of heaven: see lanzone, dizionario, p. 276 (and tav. 109, where the twin-goddesses maat are shown; pierret, panth on, p. 2011. she is sometimes represented blind-fold: see wiedemann, religion der alten aegypter, p. 78. for figures of the goddess in bronze and stone, see nos. 380, 383, 386, ii, 109, and ii, 114 in the british museum. 6 heru-khut

ant of the latter vignette occurs in british museum papyrus no. 10,472, which was made for the lady anhai, a singer in the temple of amen at thebes, about b.c. 1000, where, in addition to the apes and figures of the goddesses (the titles of isis being# and those of nephthys, there are represented, on each side (i) the winged utchat with pendent ur us and shen (emblematic of the sun's circuit) and feather (2) a man, prostrate, adoring the disk (3) four men, upright, with both hands raised in adoration; and (4) a human-headed bird, emblematic of the soul of the deceased lady, standing upon a pylon] p. 253 text (1 [hymn to osiris "glory be to osiris un-nefer, the great god within abydos, king of eternity, lord of the everlasting, who passeth through millions of years in his existence. eldest

th wheat and barley (20) therefor" next: plate iii. plate ii. http//www.sacred-texts.com/egy/ebod/ebod14.htm (3 of 3 [8/10/2001 11:24:50 am] sacred texts egypt index previous next plate iii. vignette: scene of the weighing of the heart of the dead. ani and his wife enter the hall of double law or truth, wherein the heart, emblematical of the conscience, is to be weighed in the balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis; nephthys; horus "the great god; hathor "lady of amenta; and sa. upon the beam of the scales sits the dog-headed ape which was

te shows horus holding maat in his band, weighing the heart in the presence of the maat goddesses, and anubis, holding the deceased by the hand, presents the heart to osiris while isis and nephthys in the form of apes sit near (fig. 3] p. 256 with thoth,[1] the scribe of the gods. the god anubis, jackal-headed, tests the tongue of the balance, the suspending bracket of which is in the form of the feather the inscription above the head of anubis reads-"he who is in the tomb saith, pray thee, o weigher of righteousness, to guide) the balance that it may be stablished" on the left of the balance, facing anubis, stands ani's "luck" or "destiny" shai and above is the object called mesxen which has been described[2] as "a cubit with human head" and which is supposed to be connected with the plac

e driven away from him in the underworld"[1] it is an address by the deceased to his own heart, which he calls his ka or "double" within his body. it should be accompanied by a vignette of the trial of the heart in which the heart is weighed against the dead man himself, as in the ancient nebseni papyrus. in the ani papyrus, however, it will be observed that the heart is being weighed against the feather of the law, maat, a scene which often accompanies chapter cxxv. interesting variants of the vignettes of chapter xxxb. are given by naville (todtenbuch, bd. i, bl. 43, where we find the deceased addressing either his heart placed on a stand, or a beetle, or a heart to which are attached the antenn of a beetle. in certain papyri this chapter is followed by a rubric"[this chapter is] to be s

ing in his right hand an instrument[1] with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument for "opening the mouth"[2] behind or beside them on the ground, in a row, lie the instruments employed in the ceremony of "opening the mouth"[2] etc, the mesxet instrument, the sepulchral box, the boxes of purification, the bandlet, the libation vases, the ostrich feather and the instruments called seb-ur, temanu or tun-tet, and the pesh-en-kef. the kher-heb priest stands behind reading the service of the dead from a papyrus. appendix: in the papyrus of hunefer a slab or stele with rounded top is placed by the door of the tomb (fig. 1, p. 265. in the upper part of it the deceased is shown adoring osiris, and below is the legend,[3 "hail, osiris, the chief o

t the same time says "o sem priest, lay the pesh-en-kef upon his mouth, and say 'i have stablished for thee thy two jaw-bones in thy face which was divided into two parts" the sem priest next makes an offering of grapes (fig. 13, the kher-heb saying "o sem priest, place the grapes upon his mouth and say 'he bringeth to thee the eye of horus, he graspeth it; do thou also grasp it" after an ostrich feather has been offered (fig. 14) by the sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the kher-heb addresses the sem priest, and says "take the instrument tun-tet[2 (thrice) and open the mouth and the eyes (four times. he then continues "o sem priest, take the iron instrument of anubis, tun-tet (thrice. open the mouth and the two ey

and holding in his hands the crook and flail. before him, by the side of an altar of offerings, stands ani, with both hands raised in adoration (3) a balance with the heart, symbolizing the conscience of ani, in one scale, and emblematic of right and truth, in the other. beside the balance is the tri-formed monster amemit (4) thoth, ibis-headed, seated on a pylon-shaped pedestal, painting a large feather of maat. text [the negative confession (1) ani saith "hail, thou whose strides are long, who comest forth from annu, i have not done iniquity (2 "hail, thou who art embraced by flame, who comest forth from kheraba, i have not robbed with violence (3 "hail, fentiu, who comest forth from khemennu, i have not stolen (4 "hail, devourer of the shade, who comest forth from qernet, i have done no

ELLIS LOW TWELVE 1907

with sunstroke; but i had ridden for hours through this hellish temperature and felt no special ill effects. the point seemed to have been reached where the dull body becomes inured and insensible to that which in ordinary circumstances would be fatal. i looked across at vikka. his dirty, luxuriant hair dangled about his shoulders, but he was without the slightest head covering. not so much as a feather showed among his horse-hair like locks. that skull must have withstood a hundred degrees, but it mattered nothing to him. not a drop of moisture showed on the rough, bronzed features, though if it had appeared it probably would have evaporated in a flash. he was scantily clothed, but i presume it would have been all the same to him if one of the dirty blankets of his low twelve 35 tribe sw

e master had to say. it was at that moment i heard a queer, chuckling sound from the man who sat nearest me. i looked at him, wondering what it could mean. his face was so heavily bearded that i did not recognize him, but saw from the movement of the beard that he was grinning. again i heard the chortling, and he thrust his hand toward me "how are you, jerry" you might have knocked me over with a feather. it was jim mcgibbon after our months of raiding and hunting for each other's life, we had met at last, but it was in a masonic lodge. i had not dreamed that he belonged to the order, and, as he afterward told me, the thought never entered his head that i was a free mason "i guess the laugh is on you, brother chattin" added mcgibbon, shaking with silent laughter, which, however, was so hea

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ppets on each side of her face, which was overshadowed and almost hidden by a profusion of sakabula feathers. this bird, barker commented, has a very beautiful plumage, and is sufficiently rare for the natives to attach a peculiar value and charm to the tail-feathers; they are like those of a young cock, curved and slender, and of a dark chestnut color, with a white eye at the extreme tip of each feather. among all this thick, floating plumage were interspersed small bladders and skewers or pins wrought out of tusks. like the other witchfinders, she wore her hair highly greased and twisted up with twine until it ceased to have the appearance of hair and hung around the face like a thick fringe, dyed deep red. bent double and with a catlike gait, nozilwane came forward. every movement of he

ng fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derives from amarynthos, a hunter of artemis and king of euboea. there are many species of amaranth, some with poetic folk names such as prince s feather and love-lies-bleeding. the amazing randi stage name of professional conjuring magician james randi (or randall zwinge, who is the self-appointed archenemy of psychics and the paranormal. amduscias grand duke of hades. according to johan weyer, amduscias has the form of a unicorn, but when evoked, appears in human shape. he gives concerts, at the command of men, where one hears the sound o

ms, if once set on fire. the name derives from an ancient greek term for a fabulous stone. pagan peoples made use of it for lights in their temples. plutarch records that the vestal virgins used perpetual lamp wicks, while pausanias mentions a lamp with a wick that was not consumed, being made from a mineral fiber from cyprus. asbestos is of woolly texture and is sometimes called the salamander s feather. leonardus stated: its fire is nourished by an inseparable unctuous humid flowing from its substance; therefore, being once kindled, it preserves a constant light without feeding it with any moisture. asc see austin seth center ascended masters ascended masters are enlightened beings whom many in the esoteric field believe have evolved beyond the need to reincarnate on earth and now act fr

controls native americans attained a special status within spiritualist circles, so frequently did they act as controls. spiritualism, in fact, presents one of the earliest attempts to build a positive image of native americans among the european-american public. these controls bore romantic or plain indian names; for instance, north star (gladys osborne leonard, red cloud (estelle roberts, white feather (john sloan, greyfeather (j. b. johnson, grey wolf (hazel ridley, bright eyes (may pepper, red crow (f. f. craddock, black hawk (evan powell, black foot (john myers, red jacket (dr. c. t. buffum) and emily french, old john and big bear (dr. charles b. kenney, hawk chief and kokum (george valiantine, moonstone (alfred vout peters, tecumseh (w. h. powell, and segaske (t. d aute hopper. few n

a notorious irish witch of the seventeenth century, was on several occasions accused of bewitching people by means of a kiss. the first was a maid who refused alms to her. about a week later the witch kissed her violently, from which time the servant suffered from fits and was transported from place to place, first being carried mysteriously to the top of the house, then being placed between two feather beds, and so on. the witch was also said to have caused the death of david jones, who stood sentinel over her in prison, by kissing his hand, and by the same means brought about the death of the children of three aldermen of youghall, county cork. newton was tried at cork assizes in 1661. sources: seymour, st. john. irish witchcraft and demonology. 1913. reprint, new york: causeway books

best evidence as to the alleged extraordinary lightness of the bodies of saints and ecstatics is furnished in a case quoted by col. rochas of an ecstatic who lived in a convent near grenoble. three eyewitnesses, a parish priest, a university professor, and a student of the polytechnic school, stated that her body would sometimes become stiff and so light that it was possible to lift her up like a feather by holding her by the elbow. according to some hypnotists, the phenomenon could be accomplished by simple hypnotic suggestion. during the early 1980s the question of possible paranormal changes of weight was the subject of experiments by parapsychologists john b. hasted, david robertson, and ernesto spinelli. special breathing techniques breathing exercises that form an important part in e

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

judith, wife of clath and an upright woman, with all in the house, began to pray to god. immediately there issued from william s mouth, among other odds and ends, the whole of the front part of the trousers of a shepherd, stones, some whole and other broken, small bundles of thread, a peruke such as women are accustomed to use, needles, a piece of the serge jacket of a little boy, and a peacock s feather which william had pulled from the bird s tail eight days before he became ill. being asked the cause of his trouble he said that he had met a woman near camphuse who had blown in his face and that his illness was the result of that and nothing else. some time after he had recovered he contradicted what he had said and confessed that he had been instructed by the devil to say what he had. h

ed by its fortunate owner. the water in which it has been dipped is supposed to gain the power to expel evil and is therefore drunk and greatly valued. this water possesses other occult powers, and it is a necessary ingredient of the preparations for those about to die. the departing hindu holds it in his hand and, believing in its powers, has hope for the future and dies peacefully. salamander s feather another name for asbestos. it is an incombustible mineral that resembles flax, being of fine fibrous texture. it was used by pagans in their temples. saleh, wadih (1910) attorney and parapsychologist born on october 31, 1910, at mansura, egypt. he was educated in egypt, lebanon, and at the university of lyon in france. he served for two years as a research associate of the parapsychology l

ons of rachel baker and pious ejaculations delivered during sleep taken down in shorthand. london, 1815. sloan, john c (1870.1951) british physical medium of glasgow, scotland. he worked as a packer in a warehouse and later operated a small shop. unlike many professional mediums, he accepted no remuneration for his seances, and worked without the use of a cabinet. he had as a spirit control white feather, a native american, a genial personality who preferred to be called whitey. he spoke both through the medium s vocal organs and provided direct voice phenomena through a trumpet. to have the medium at the disposal of the british college of psychic science, james hewat mckenzie found employment for sloan in a london garage and made him accessible to various experimenters. after his return t

articulated a program that opposed the attempts of the u.s. government to force the various groups into reservations and favored individuals integrating into the larger economic system. church-like buildings were constructed for the gathering of the dreamer religion. out of his teachings a new native american church developed that would prosper for a generation and remnants of which, known as the feather religion or seven drums religion, can still be found. his ideas influenced the paiute prophet wovoka, the founder of the ghost dance movement. among his converts was old joseph (d. 1871) of the nez perce who passed the dreamer religion on to his son, chief joseph, who would later adopt wovoka s message. smohalla lived into his 90s. he died in 1907. sources: debo, angie. a history of the in

he also applied strong ammonia to her nostrils. james also led what became a series of more intrusive experiments, once making a small incision in piper s left wrist. during trance the wound did not bleed and no notice was taken of the action. it bled freely afterward and the medium bore the scar for life. in england, lodge pushed a needle into her hand. at another time, charles richet inserted a feather into her nostril. harsh experiments in 1909 resulted in a badly blistered and swollen tongue that caused the medium inconvenience for several days, while another test resulted in numbness and partial paralysis of her right arm for some time afterward. although these scientific experiments were of great importance, it is obvious that the experimenters overstepped the mark in causing inconve

FAUST

now will bother me? mephistopheles tis i. faust come in! mephistopheles full three times must it be. faust come in, then? mephistopheles fine! i like that! all is well! i hope we ll bear with one another and agree! for i, your every crotchet to dispel, am here all dressed up like a noble squire, in scarlet, gold-betrimmed attire: a little cloak of heavy silk brocade, here on my hat a tall cock s-feather too, here at my side a long and pointed blade; and now, to make it brief, i counsel you that you too likewise be arrayed, that you, emancipated, free, experience what life may be. faust i ll feel, whatever my attire, the pain of life, earth s narrow way i am too old to be content with play, too young to be without desire. what can the world afford me now? thou shalt renounce! renounce shal

lies the brew! there lies the glass! let the joke pass as beat, you ass, to melodies from you! as the witch steps back full of rage and horror. do you know me? you skeleton! you fright! do you know me, your lord and master? what holds me back that i don t smite and crush you and your ape-sprites with disaster? have you no more respect before the doublet red? can you not recognize the tall cock s-feather? was this my face hid altogether? my name forsooth i should have said? the witch my rough salute, sir, pardon me! but yet no horse s-foot i see. your pair of ravens, where are they? mephistopheles this time i ll pardon you that you were rough, for it s a long time, sure enough, since we have crossed each other s way. culture that licks and prinks the world anew, has reached out to the devi

hither skimming in their stately majesty, calmly floating, sweetly loving, heads and beaks uplifted moving in proud self-complacency. but among them one seems peerless, in his self-love proud and fearless; through the throng he sails apace, swells his plumage like a pillow, he, a billow breasting billow, speeds on to the sacred place. the others to and fro, together, swim with unruffled, radiant feather, or soon in stirring, splendid fray seek to divert each timid beauty away from any thought of duty to save herself if save she may. nymphs sisters, hearken, lend a hearing at the river s verdant shore; if i err not, more and more sounds of horse s hoofs are nearing. would i knew who in swift flight brings a message to this night! faust i believe the earth s resounding to a steed that s hit

weapon. all ye ants, cluster, busily fluster, metals to muster! dactyls conforming, tiny but swarming, our orders hear ye and firewood bear ye! heap in a pyre smothering fire! charcoal prepare ye! generalissimo. with bow and arrow foes will we harrow! herons that wander by that pond yonder, numberless nesting there, haughtily breasting there, shoot them straightway, all them together, in helm and feather us to array. ants and dactyls. who now will save us! iron we re bringing, chains to enslave us. chains we re not springing, not yet the hour; heed, then, their power! the cranes of ibycus. cries of murder, moan of dying! fearful pinions fluttering, flying! what a groan and moan and fright pierces upward to our height! all have fallen in the slaughter, reddened with their blood the water. g

h beaks sharp-pointed, talons fierce, the little ones they tear and pierce; already doom comes thundering. herons had suffered impious slaughter, standing about the tranquil water. but from that rain of murd rous engines has sprung a blessed, bloody vengeance; it stirs the rage of brotherhood and lust for pygmies impious blood. shield, helmet, spear- how profit these? what use to dwarfs the heron feather? how ant and dactyl hide together! the host now wavers, breaks, and flees. anaxagoras [after a pause, solemnly. if till now subterranean i praised, in this case be my prayer to heaven raised. o thou on high, the same eternally, in name and form threefold supernally, by all my people s woe i cry to thee, diana, luna, hecate! thou breast-expanding one, most deeply pensive one, thou peaceful

FRATER ELIJAH ANGELS OF CHAOS

of altered consciousness is recommended. it is not my desire to explain, but to offer some interesting vantages to view this book(*s- see relevant appendices. the title page(s) are two in number. two being equal to zero. a face of duality and thus our reference of truth which is always false in relation to one, and therefore the domain of the quaklephant. title page 1a: notice the h looks like a feather. an automatic drawing is given reflecting chrnzn s number. a sigil is also given, this is the assasinator of self. title page 1b: a reference of the author (an entity called itisus- see below, as well chrnzn and your present author (an inter-minglement. title page 2a: the additional title of this text as well as the author under name (itisus. everyone wants to be loved. as we have art and

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

ore powerful; but that when quetzalcoatl departed from the country "in a winged skiff made of serpent skins" it was with a promise to return to the faithful, which promise was sacredly cherished down to the time of the spanish invasion. the mexican mars, huitzilopotchi, was born of a virgin. his mother, a devout person, while at her devotions in the temple saw floating before her a bright colored feather ball, which she seized and placed in her bosom. she soon became pregnant, her offspring being a god, who like minerva appeared full armed with spear and helmet. although the exact manner in which the mexicans sacrificed to their deity to atone for the sins of the people differs somewhat from the modus operandi employed in the christian vicarious atonement, still the likeness existing betwe

GOLDEN DAWN RITUALS VENUSZAM16

ssion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the light divine, source of love, passion, desire, ferver, attraction and hunger for spiritual perfection, thee do i invoke. hathor, lady of flame, thee thee do i invoke. thou who art covered in emerald, thee do i invoke. thou who wearest a purple headband with a passionate green and red feather, i do invoke thee passionatly. thou who art called the queen of happiness, come thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or a

GOLDEN DAWN RITUALS Z1

ld; a waist cloth of emerald striped red, from which hangs a lion s tail, and he carries in his right hand an emerald phoenix wand, and in his left, a blue ankh. he stands on a pavement of emerald and scarlet. hegemon: thmaa-est, before the face of the gods in the place of the threshold. thmaa-est wears a black nemyss bound at the brow with a purple band from which rises, in front, a tall ostrich feather of green striped with red in equal bands. she wears a banded collar of red, yellow, blue and black. her tunic is emerald green reaching to the feet where it is banded to match the collar. she has purple and green shoulder straps and a purple girdle, also bordered in the colors mentioned above. her face and body are natural color- i.e, a light egyptian red-brown. she wears armlets of emeral

GOLDEN CHAIN AND THE LONELY ROAD

leaves of the book. omen and element: the transmission of spirit-knowledge by chance and circumstance in addition to the above contexts, initiatory transmissions of another kind may be gained through sudden 'chance' events. perhaps only those who have experienced such matters directly will possess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can forth-show the presence of one's spiritual guides and bring to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

bird or bird-headed deity, and an ape or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s heart was weighed against a feather. if the heart was heavy with sin it would tip the balance. the god thoth would note the judgement on his palette and the heart would immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumve

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ciousness, the principie of perfection. 71 72 capricorn: crystallization of matter, matter organized for use, governing authority. aquarius: universal brotherhood, trae lmowledge. pisces: emotion as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of truth! aleister crowley, the book of l es, every spiritual ego is a ray of a "planetary spirit" according to esoteric teaching. h.p. blavatsky, glossary to the voice of the silence the planetary influences in the four great crosses are shown in figures 1 to 4, ap

es of karmic 183 retribution (the justice of libra. karma is both personal and collective and can result in either harmony or conflict, good or evil this dualistic nature of justice was personified by the egyptian goddess maati (maati was the twofold aspect of maat, goddess of truth and justice, consort to the god thoth, whose hall of maati contained the balance where all were weighed against her feather of justice. a sigil of toog from the watchtower of earth is: a sigh of toog from the watchtower of water is: a sigil of toog from the watchtower of air is: a sigil of toog from the watchtower of fire is: the letters gisa, med, med, ged are written, 184 the formula of mzkzb i am hard and strong and male; but come thou! i shall be soft and weak and feminine. aleister crowley, liber vii the e

tter, or subjectivity and objectivity, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat ion ordeal. the candidate was obliged to weigh himself on the divine scale against the feather of maat (i.e, h

the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat ion ordeal. the candidate was obliged to weigh himself on the divine scale against the feather of maat (i.e, his karmic burden had to be as light as a feather) in order to progress to a higher magical grade. in the same way, you must undergo an initiation in tan. you must con-front your own karma and recognize it and deal with it. as an aid to this initiation, you should remember that all beings below lil are immersed in karma to a degree. only when you enter lil and beyond will you be truly karmaless. the point here is not to eliminate your kar

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

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

' to whom are known all hidden treasures^ yngl. saga, cap. 7. some other things, beside flowers, herbs and rods, are helpful to the lifting of treasure. thus a hlaclc he-goat that has not a light hair on him is to be sought out and tied to the spot where money lies hidden, like a sacrifice to the spirit who guards it (mone's anz. 6, 305. some prescribe a hlack fowl without even the smallest white feather, else the devil breaks the lifter^s neck for him (bechst. 4, 207. enchanted money has had the curse pronounced on it, that he alone shall find it who ploughs it out with a pair of hlack cocks; one man carved himself a tiny plough for the purpose, and accomplished the lifting, reusch's samland p. 29 (see suppl. but on the hoard lie dogs, snakes, dragons to guard it, ds. no. 13. 159. schm. 2

made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 197. 379 have' striga, quod est masca' striga, quae dicitur masca' on this last term i shall have more to say by and by (see suppl. but sorceresses have also at their command a bird^s shape, a feather-garment, especially that of the goose, which stands for the more ancient swan, and they are like swan-wives, valkyrs, who traverse the breezes and troop to the battle. inseparable from the notion of magic is that of flying and riding through air (p. 427, and the ancient thrusr becomes a drut (p. 423, and holda an unholdin. like the' holde' sprites' unholde' now float in the air with the fu

160-4) and norse huldre (faye p. 42; foliage garlands must have been largely used in ancient sacrifices as well as in sorcery, oak-leaves in particular are enjoined on witches, and are used in brewing storms (mone's anz. 8, 129. as the devil often presents himself in fair angelic guise' in young man's sheen' occurs already in ls. 3, 72, he receives such names as jungling, junlcer, schonhans, and feather-ornaments or wings are a favourite ascription, hence the names feder, federhans, federling, federhuscli, weissfeder (white-f, straussfeder (ostrichf, strausswedel(-plume, qrilmoedel. of all the names confessed by witches, none is commoner than flederwisch (voigt's abh. 62-8-9. 105-9. 113. 129, but folktales give that name to kobolds (jul. schmidt 158, and carousers in their cups used to dr

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. laza laza tengeln! da wart von den engeln 1 the lithuanians bury or burn with the dead the claws of a lynx or bear, in the belief that the soul has to climb up a steep mountain, on which the divine judge (kriwe kriweito) sits: the rich will find it harder to scale than the poor, who are unburdened with property, unless their sins weigh them down. a wind wafts the poor sinners up as lightly as a feather, the rich have their limbs mangled by a dragon wizunas, who dwells beneath the mountain, and are then carried up by tempests (woycicki s klechdy 2, 134-5. narbutt 1, 284. the steep hill is called ana fields by the lithuanians, and szklanna gora (glass mountain) by the poles, who think the lost souls must climb it as a punishment, and when they have set foot on the summit, they slide off an

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

longer, at least in its entirety, apprehend. the word is conceived as a vibratory, undulating energy in which the basic essence of all things exists. all manifestations owe their existence to the continuous reverberations of the word throughout the universe. the vibratory nature of each thing thus fits into a gigantic scale or keyboard. m maat.the egyptian word for truth. the symbol of maat was a feather. cromaat means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to ser

HANDBOOK OF EGYPTIAN MYTHOLOGY

iris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supple

rimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such

ent whenever thoth was honored as the god of scribes and writing, perhaps because a baboon s dexterous hands resemble those of people. in a tale from the greco-roman period, a magician makes two wax baboons come to life and write down thirty-five good stories and thirty-five bad stories. a baboon was often shown sitting on top of the scales in which the hearts of the dead were weighed against the feather symbol of truth. this baboon was sometimes identified with thoth, the recorder of divine judgments, and sometimes with khonsu, who eats the hearts of the dead. four baboons with scorching breath guarded the lake of fire in the underworld, where they judged deities, themes, and concepts 113 figure 24. a deceased woman and a baboon adoring the sun. vignette from a copy of the book of the dea

right. she then turned into a kite and flew up into a tree to mock seth from the safety of its branches. isis and nephthys, and other goddesses such as maat, could also be shown as winged beings. their outspread wings offered protection and shade, like those of the vulture goddess nekhbet. in her bird form, isis used her wings to fan the breath of life back into her murdered husband. the ostrich feather worn by the god shu was also associated with the breath of life. after death the personality survived as a ba. this had the power to leave the mummy and travel through the egyptian cosmos, though only the virtuous soul would find a safe place to alight. from the new kingdom onward the bas of the dead were shown as part bird, part human. the bird body could be that of a stork, a vulture, or

ranslated by barbara cumming and revised by peter clayton. london: 1980, 77 78. m-l. ryhiner. l offerande du lotus dans les temples gyptiens de l popque tardive. rites gyptiens vi. brussels: 1986. primary sources: pt 249, 512; ct 80; bd 15, 81 158 handbook of egyptian mythology maat (ma et) the central concept of egyptian cosmology and ethics was personified as the goddess maat wearing an ostrich feather on her head. the word maat can mean truth, justice, righteousness, order, balance, and cosmic law. the goddess maat was the beloved daughter of ra, the creator sun god. she traveled with him in the sun barque, delighting his heart and giving life to his nostrils. the primary duty of an egyptian king was to be the champion of maat. in the afterlife, the dead were judged on whether they had

heologico, florence, italy (scala/art resource, new york) from the old kingdom onward, maat s presence was thought to be vital to the daily regeneration of the sun god. in underworld books she is often shown standing close to ra in both the day and night boats of the sun. this, or the dual nature of egypt as two kingdoms, may explain why maat can appear as two identical goddesses. maat shares her feather emblem with the air god shu. she was sometimes equated with shu s sister, tefnut. the gods were said to live on maat, and the goddess was identified with the basics of life: air to breathe, bread to eat, and beer to drink. from the fourteenth century bce onward, maat was often shown as a winged goddess. like isis, she could revive the dead with the air generated by her beating wings. anoth

wicked behavior of humanity. maat could still be thought of as living with an individual like his or her good angel and accompanying that person into the afterlife. eventually joining maat became a euphemism for dying. in the book of the dead, the hall of the two truths (or the double maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or her heart, the scales would balance and the deceased would be declared true of voice or justified (see figure 7. a hymn from the time when egypt was occupied by the persians evokes the beautiful face of maat shining from the heart of ra. the goddess is urged to reside in the tongue and th

ty. he was usually shown as a bearded man wearing a plumed headdress and carrying a spear and a coil of rope. as a hunter of threatening animals, onuris could be treated as an aspect of shu or of horus the harpooner. the greeks identified onuris with ares, their god of war. the epithets of onuris characterized him as full of strength and vigor. he was the bull of thinis, strong of arm and high of feather. anticrocodile spells mention a great combat between onuris-shu and the evil crocodile maga. onuris, the good warrior, was invoked as protector against demons. in royal tombs of the late new kingdom, sopdu and onuris act as guardians for the dead king in the snake-infested deserts of the underworld. the name onuris means bringer-back of the distant one. this refers to a myth in which onuri

t city. ptah was linked with nun and naunet, the deities of the primeval waters who gave birth to atum. alternatively, ptah was said to have shaped the creator atum with his heart and tongue. ptah-tatjenen was the personification of the primeval mound, the place where creation began. taking the role of shu, ptah was said to have made the sky and lifted it above the earth as easily as if it were a feather. he united the two lands (egypt) as horus in his great name of tatjenen. one of the sophisticated hymns in papyrus leiden i 350 reduces the egyptian pantheon to three. amun was hidden power, ra the visible power in the heavens, and ptah the power manifest on or in the earth. ptah was also part of the triple entity ptah-sokar-osiris. this divine group has been interpreted as symbolizing the

12 (1953: 73 113. primary sources: pt 256, 622; ct 575; astarte and the sea satet (satis) and anuket (anukis) satet and anuket were two goddesses worshipped in the region of the first cataract of the nile. satet, lady of elephantine, was shown as a mature woman wearing a version of the crown of upper egypt decorated with antelope horns. anuket, lady of nubia, was shown as a young woman wearing a feather headdress. her sacred animal was the gazelle, a creature admired by the egyptians for its delicate beauty. both goddesses are called daughters of ra, but from the late middle kingdom onward they formed a triad with khnum, the ram god of elephantine (modern aswan. it is not clear whether satet and anuket were regarded as mother and daughter or as senior and junior consorts. khnum, satet, an

g period. they seem to be adult when they return with the eye of ra. the first sexual union of male (shu) and female (tefnut) produced two children, the earth god geb and the sky goddess nut. these two passionately embraced until they were separated by their father, shu. this act of separation is one of the most commonly depicted mythical scenes in egyptian art. shu is shown in human form, with a feather on his head, trampling on the body of geb and holding up the body of nut. shu becomes a cosmic giant whose stride is the length of the sky. he was assisted by various deities known as the supporters of shu. the most important of these were the eight heh gods whom shu created out of his own bodily fluids. by separating the earth and sky and making a void filled with air and sunlight, shu al

ven for spirits who can use his magic to get past the demons of the underworld. some of the royal underworld books of the new kingdom name thoth as presiding over the mystical union of ra and osiris that allowed the dead to reawaken each night. in the book of the dead, thoth stands ready to record the verdict 210 handbook of egyptian mythology when the heart of the deceased is weighed against the feather of maat (see figure 7. those who feared failure asked thoth to plead for them as he had once pleaded for osiris. all funerary spells could be regarded as works of thoth. a tradition grew up that thoth had written forty-two books containing all the knowledge needed by humanity. some of this was occult knowledge to be revealed only to initiates who would not misuse the power it gave them. th

HEAVEN HELL

which describe it are written in hieroglyphics, but in many of them the hieroglyphics have, as champollion pointed p. 159 click to view nebseni being weighed against his heart. out, special and very unusual values, and the title "enigmatic writing" given to them by goodwin is appropriate. in the ordinary judgment scenes we find that the heart of the deceased is weighed in the balance against the feather symbolic of maat or righteousness, that the operation of weighing is carried out by thoth and anubis in the presence of the great gods, the owner of the heart himself sometimes looking on, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ropound the indestructibility of the human spirit from what we know. q. but "m.a. oxon" is a spiritualist? a. quite so, and the only true spiritualist i know of, though we may still disagree with him on many a minor question. apart from this, no spiritualist comes nearer to the occult truths than he does. like any one of us he speaks incessantly of the surface dangers that beset the ill-equipped, feather-headed muddler with the occult, who crosses the threshold without counting the cost. some things that i do know of spiritualism and some that i do not. our only disagreement rests in the question of "spirit identity" otherwise, i, for one, coincide almost entirely with him, and accept the three propositions he embodied in his address of july, 1884. it is this eminent spiritualist, rather

stern and implacable law of compensation and retribution steps in and takes its course, following faithfully the fluctuating of the conflict. when the last strand is woven, and man is seemingly enwrapped in the net-work of his own doing, then he finds himself completely under the empire of this self-made destiny. it then either fixes him like the inert shell against the immovable rock, or like a feather carries him away in a whirlwind raised by his own actions. such is the destiny of the man-the true ego, not the automaton, the shell that goes by that name. it is for him to become the conqueror over matter -ooo- page 85 the key to theosophy- hp blavatsky.txt the complex nature of manas q. but you wanted to tell me something of the essential nature of manas, and of the relation in which th

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

1. figure 1 stain the parchment with eight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his name: nai-no-kami! make up nine small packets, putting in each one some of the ashes from the parchment, three cloves, a soft grey feather and some sand. extinguish the black candle. place the packets into envelopes and seal them with sealing wax. the next day at 3 p.m, and each day until all nine are mailed, post a packet to the unwanted lover. at the end of that time, or before, he'll stop bothering you, and you'll be free for other love affairs. 15. dream spell would you like to visit a cherished friend while travelling to

on the existing conditions. you might serve your lover and/or husband a parsley and zuccini soup seasoned with mint leaves basil. some witches say this works. dear f.r.g. in venice, since you only suspect that the woman has taken some of your personal belongings, i suggest you begin with just a simple spell. just in case she might be innocent. each day for nine days mail to her a bird's blue tail feather dipped in olive oil. however. if you ever discover her guilt for certain. call the city attorney. if you still are not able to recover your possessions: let a green candle burn for seventy-seven days. dear stan in west los angeles, the fact that you have belonged to a nudist association for the past seven years is not going to help you get into a legitimate witches coven. why do you stress

INITIATION INTO HERMETICS

ance is not difficult, provided the genius did not make himself known already to a magician while mastering the mental wandering. the practice of the visible connection with the genius needs only one thing, that is, to stand upright and to feel imaginatively grasped and carried off with a whirling motion into the air. instead of being whirled into the air, one can imagine oneself being light as a feather and being pushed of the earth. this is left to the concentration of every individual. after several attempts the magician will find out for himself which method is best suitable for him. if the magician thus ascends mentally, he will climb higher and higher until the earth looks like a small star, and while being completely removed from the globe and floating in the universe, he concentrat

olition of the law of gravitation. based on the universal laws the magician has found out that the power of gravity depends on the magnetic attraction of the earth. the gravity of his own body can be abolished in two ways. firstly, through constant loading or accumulations of the air element (vaju tattwa, the primary quality of this element is realized to such a degree that a man feels light as a feather and can rise and float in the air like a balloon. the second method demands the mastery of the electromagnetic fluid. by accumulating the magnetic fluid in the body to such a degree of density that it corresponds to the weight of the body, the effect of gravity will be neutralized altogether. in this condition of loading, the magician will hardly touch the ground and he can even move on th

IRISH WITCHCRAFT AND DEMONOLOGY

, and some of them so fast, that a man must pluck three or four times to get out the pins, and they were stuck between the skin and the flesh. that sometimes she would be remov'd out of the bed into another room, sometimes she would be carried to the top of the house, and laid on a board between two sollar beams, sometimes put into a chest, sometimes under a parcel of wooll, sometimes between two feather-beds on which she used to lie, and sometimes between the bed and the mat in her master's chamber, in the daytime. and being asked how she knew that she was thus carried about and disposed of, seeing in her fits she was p. 111 in a violent distraction? she answered, she never knew where she was, till they of the family and the neighbours with them, would be taking her out of the places whit

LAITMAN M KABBALAH REVEALED

spirituality until you already have it. the problem is that without seeing or feeling the goal, it s very hard to really want it, and we already saw that it s very hard to get anything without a great desire for it. think of it this way: everything we want in our world is a result of some external influence on us. if i like pizza, it s because friends, parents, tv, something or someone birds of a feather in the first chapter, we talked about the equivalence of form principle. the same principle applies here, too, but on a physical level. similar people feel comfortable together because they have the same desires and the same thoughts. we all know that birds of a feather flock together. but we can reverse the process. by choosing our flock, we can determine the kind of birds we ll ultimatel

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hese barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very realistically enacted. these splendid processions swept down the river between the t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another body. although these symbols and legends were known in the outer world

ce are those of well-known adherents of the stuarts, although he himself rejects the hypothesis for lack of sufficient evidence(*gould. hist. freem, iii, 78) we have the direct and personal testimony of baron von hund, the founder of the rite of the strict observance, given in 1764, that he himself was received into the order of the temple in paris in 1743 by an unknown bro, the knight of the red feather, in the presence of lord kilmarnock(*at that time grand master of the grand lodge of scotland, and master of lodge kilwinning on his election to that high office in 1742. ibid, p. 53) and that he was subsequently introduced as a distinguished brother of the order to charles edward stuart, the young pretender(*ibid, p. 101) from papers found after his death it is clear that von hund regarde

of lord kilmarnock(*at that time grand master of the grand lodge of scotland, and master of lodge kilwinning on his election to that high office in 1742. ibid, p. 53) and that he was subsequently introduced as a distinguished brother of the order to charles edward stuart, the young pretender(*ibid, p. 101) from papers found after his death it is clear that von hund regarded the knight of the red feather as prince charles himself. the life of von hund shows him to have been a man of stainless honour who had made great sacrifices for the cause which he had at heart; and although it has been said that in 1777 prince charles denied to an emissary of the strict observance(*ibid, p. 110) that he had ever been a freemason, such an official d menti is not unknown even to-day in political circles

aders. scots masters claimed extraordinary privileges in blue lodges. 1741 masons of lyons are said to have introduced the kadosh degree, but there is no direct evidence of this. 1743 stirling rock royal arch chapter of scotland has minutes dating from this year. first decisive reference to royal arch in ireland in baron von hund was received into the order of the temple by "the knight of the red feather" and presented to prince charles edward stuart in paris. contemporary report of proceedings of a lodge at youghal. 1744 dr. dassigny's serious and impartial enquiry referred to an assembly of royal arch masons at york, whence the degree was introduced into ireland. known and practised also in london "some small space before" and described as "an organized body of men who had passed the cha

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

n measure. i did not diminish the land measure. i did not deflect the index of the scales. i did not take milk from the mouth of the child. i did not report evil of a servant to his master. i did not catch the fish in their pools. i am purified four times (book of the dead, ch. 125, in nigosian 1990, 30 31) after the talking was done, the heart of the deceased was placed on a scale over against a feather, symbolic of truth. sometimes instead of a feather an image of maat, the goddess of truth, was used. if the heart was too heavy, the sinful party would be considered to have failed the test. according to some accounts, the unfortunate person would then be eaten and destroyed by a demon called ammit. according to other accounts, the person would be placed in a fiery pit, attended by evil-mi

of maat, the goddess of truth, was used. if the heart was too heavy, the sinful party would be considered to have failed the test. according to some accounts, the unfortunate person would then be eaten and destroyed by a demon called ammit. according to other accounts, the person would be placed in a fiery pit, attended by evil-minded demons who tortured them. if, however, the heart balanced the feather, all was well and the person, now with a new body called the sahu, was free to enter the happy world of the sekhet aaru (field of rushes. the hardest part was over, but there were still some dangers or trials to face, as the sahu was not invulnerable. the book of the dead was still useful for spells to protect one from crocodiles, suffocation, and any number of other problems. the location

er egyptian religious text, the book of the dead, one finds magical spells for protecting oneself from divine judgment. according to this book, the deceased recite a negative confession in which they must declare that they have not sinned during life. the 140 judgment of the dead soul is judged by osiris (the judge of the underworld, who weights on a balance the heart of the dead person against a feather to determine whether the dead deserves eternal beatitude. souls who do not measure up will be consumed by the devourer of the dead. in the ancient vedic texts of india, a distinction was made by the underworld judge, king yama, between liars and those who had been sincere. a weighing of good and evil is also mentioned in later brahmanic texts. in chinese mahayana buddhism, the judge of the

LIBER ARCANORUM

the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the

LIBER CCXLII AHA

ould i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas. this bed is sterile. thou must fence t

LIBER XCV THE WAKE WORLD

had a little sleep-house about them, and the further you got the more awake you were, and began to know just how much was dream and how much wake. then there was the other passage where there was a narrow edge of green crystal, which was all you had to walk on, and there was a caput candidum ama erit amya arcanum de via occulta via m v. aqua via l v. pertica stimulans liber xcv 14 beautiful blue feather balancing on the edge, and if you disturbed the feather there was a lady with a sword, and she would cut off your head. so i didn.t dare hardly to breathe, and all round there were thousands and thousands of beautiful people in green who danced and danced like anything, and at the end there was the terrible door of the fifth house, which is the royal armoury. and when we came in the house

LIBER XV CHYMICAL JOUSTING OF PERARDUA

r is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mo

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

rdoll and horn, gefn, sy lr. freyja owned the brisinga men. od fs journeys are not mentioned in the older poetry, although god fs bedfriend h is a freyja kenning in skaldic poetry, and freyja fs journeys in search of 126 norse mythology him are completely undocumented. her ownership of the brisinga men is alluded to in thrymskvida and perhaps explained in sorla thattr. thrymskvida also mentions a feather coat that freyja lends to loki, giving him the gift of flight. loki borrows the same item from freyja in the story of his retrieval of idun from thjazi in skaldskaparmal. in the extant mythology freyja exists primarily as an object of lust for male giants. thrym will only return thor fs stolen hammer if he gets freyja in return; the giant who is to build the wall around asgard demands frey

ere is no connection with the giant thrym. see also njord; skadi; thrudheim; thrymskvida thrymskvida (the poem of thrym) eddic poem telling of thor fs recovery of his hammer from the giant thrym. the poem is found only in codex regius of the poetic edda. it begins with thor awakening in anger to find his hammer missing (stanza 1. he calls on loki (2, and the two visit freyja and ask to borrow her feather coat (3. she agrees (4, and loki flies off to giantland (5. there thrym sits, the lord of the domain (6, and deities, themes, and concepts 293 a dialogue ensues in which thrym admits having the hammer and demands in exchange freyja as his bride (7.8. loki flies back to asgard (9, where thor greets him (10. loki delivers the news (11. once more the two go to visit freyja to ask her to go of

MAGIC AND SPELLS

minimum total for all castings. if the companion spells have combined casting times longer than 10 minutes, use the combined casting times instead. the teleport without error spell whisks you through the astral plane to your destination, so anything that prevents astral travel also foils elminster's evasion. the spells to be brought into effect by the evasion must be ones that affect your person (feather fall, levitate, fly, telepor, and so on) and be of a spell level no higher than one-third of your caster level (maximum 6th level. the conditions you specify to bring the spell into effect must be clear, although they can be general (see the contingency spell, page 187 of the player's handbook. the spell pulls together your mind, body, and soul if they have been separated. for example, if

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow of a plateau rising in the midst of the city of the golden gates. from here the initiate-priests of the sacred feather went forth, carrying the keys of universal wisdom to the uttermost parts of the earth. the mythologies of many nations contain accounts of gods who "came out of the sea" certain shamans among the american indians tell of holy men dressed in birds' feathers and wampum who rose out of the blue waters and instructed them in the arts and crafts. among the legends of the chaldeans is that of oa

after the great sanctuary in the city of the golden gates. such is the origin of the pyramids of egypt, mexico, and central america. the mounds in normandy and britain, as well as those of the american indians, are remnants of a similar culture. in the midst of the atlantean program of world colonization and conversion, the cataclysms which sank atlantis began. the initiate-priests of the sacred feather who promised to come back to their missionary settlements never returned; and after the lapse of centuries tradition preserved only a fantastic account of gods who came from a place where the sea now is. h. p. blavatsky thus sums up the causes which precipitated the atlantean disaster "under the evil insinuations of their demon, thevetat, the atlantis-race became a nation of wicked magicia

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

thine interrogations, choose the night of full or of new moon, and from midnight until daybreak. thou shalt transport thyself unto the appointed spot if it be for the purpose of discovering a treasure; if not, any place will serve provided it be clean and pure. having had the precaution on the preceding evening to write upon a slip of virgin parchment coloured azure-blue, with a pen made from the feather of a dove, this character and name (see figure 9; taking thy carpet, thou shalt cover thy head and body therewith, and taking the censer, with new fire therein, thou shalt place it in or upon the proper place, and cast thereon some incense. then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

counsel with his chiefs. after this he will return the card, saying: that which thou desirest is accomplished, be thy will performed, and all thy demands fulfilled. the key of solomon page 110 chapter xiv. of the pen, ink, and colours. all things employed for writing &c, in this art, should be prepared in the following manner: thou shalt take a male gosling, from which thou shalt pluck the third feather of the right wing, and in plucking it thou shalt say: adrai, hahlii, tamaii, tilonas, athamas, zianor, adonai, banish from this pen all deceit and error, so that it may be of virtue and efficacy to write all that i desire. amen. after this thou shalt sharpen it with the penknife of the art, perfume it, sprinkle it, and place it aside in a silken cloth. thou shalt have an inkstand made of e

cessary to write with some noble color, it is well to have a new and clean box wherein to keep them. the principal colors will be yellow or gold, red, celestial or azure blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and captains of the celestial army, be my aid in the operation i am about to perform, so that i may write herewith all things which are necessary, and that all the experiments which i commence herewith may through you and through your names be perfected

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

snakes. scared, he quickly left that place. other accounts involve smallchildren who claimed to play with great snakes and even communicate with them. hales concludes thatthese accounts are credible as they include many details which a layman could not possibly make upwithout personal experience. north america: hopi tribal traditionthe hopi legend is that there were two races, the children of the feather who came from the skies, andthe children of the reptile who came from under the earth. the children of the reptile chased the hopiindians out of the earth. these evil under-grounders were also called two hearts. the hopi indian legend of creation tells of three different beginnings. one story says that hopi havearisen from an underground paradise through an opening called sipapu. the under

MOODY RAYMOND A LIFE AFTER LIFE

ay from my body, away from everybody, in space by myself. although i was stable, staying at the same level, i saw my body in the water about three or four feet away, bobbling up and down. i viewed my body from the back and slightly to the right side. i still felt as though i had an entire body form, even while i was outside my body. i had an airy feeling that's almost indescribable. i felt like a feather. a woman recalls, about a year ago, i was admitted to the hospital with heart trouble, and the next morning, lying in the hospital bed, i began to have a very severe pain in my chest. i pushed the button beside the bed to call for the nurses, and they came in and started working on me. i was quite uncomfortable lying on my back so i turned over, and as i did i quit breathing and my heart s

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s glory. from the days of old there is no permanence. utnapishtim s lesson is repeated in a haunting little aztec poem, addressed perhaps to the lord of life quetzalcoatl, who descended to the underworld to restore humanity to life (see pp. 98 99: can it be true that one lives on earth? not forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths offer us wisdom and comfort to prepare us for our own journey to the grandfather, into the hands of the unknown god. neil philip hermod descends to the underworld this 18th-century manuscript illustration shows hermod, the son of odin, descending to the under

stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang ou

ight, the wells would dry up, and the crops would wither. 17 osiris, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer ru

tained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

waist cloth of emerald striped red, from which depends a lion's tail and he carries in his right hand an emerald phoenix wand, and in his left a blue ankh. he stands on a pavement of emerald and scarlet <118> hegemon: thmaa-est "before the face of the gods in the place of the threshold" thmaa-est wears a black nemyss bound at the brow with a purple band from which rises, in front, a tall ostrich feather of green striped with red in equal bands. she wears a banded collar of red, yellow, blue and black. her tunic is emerald green reaching to the feet where it is banded to match the collar. she has purple and green shoulder straps and a purple girdle also bordered in the colours mentioned above. her face and body are natural colour-i.e, a light egyptian red-brown. she wears armlets of emeral

RELIGIOUS TENANTS OF THE YEZIDI

mbled, all habited in their best holiday suits. the men were clad in clean and gaudy-coloured jackets and turbans, the women in silk and satin garments, their necks hung round with ornaments, and their head-dresses covered with rows of silver coin. all carried in their turbans a bouquet of flowers, among which the rose and anemone were the most conspicuous, interspersed with an occasional ostrich feather dyed scarlet. about two hundred now joined hand in hand and formed themselves into a ring round a couple of musicians who played on a drum and kind of lute. the merry strain was at first slow, but quickened as it proceeded, the dancers the meanwhile keeping time with their arms which were thrown violently backwards fn. 1. this prejudice against blue seems to spring from reverence for that

RUBY TABLET OF SET

, upon the maintenance of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb by monsters from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old kingdom dynasties of egypt [and

or of this piece, being most notoriously dour and puritanical, of course knows nothing of any of these matters. rite of setian passage the ritual area is set up with an altar containing the following: a source for the black flame, an aluminum foil baking dish on a hot pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians m

of the bell one line is read: hopen your ears, daimons of the netherworld. open your ears, you who speak in our name. know that this one needs no words spoken for him. hear the bell of his coming. he comes who speaks for himself. he comes who glories in his being, and is himself a daimon. make way, for he comes to work his will among you. h open the gate the guardian of the gate picks up the blue feather and says: hbehold the exacting feather of maat. with it is opened the gate of the pentagram, the gate to the subconscious wherein we work with our brother adept rick furgeson for the last time. h light the black flame light the black flame and place frankincense in the censor. as the smoke rises circle the black flame. the guardian of the flame says: hthe sacred flame is lit, the flame tha

yet lingers, as the words of final farewell wait to be spoken. h he touches the shadow's left shoulder and the shadow raises both arms for the duration of the invocation. gbrother adept, greet the prince of darkness who now comes into this place of your final moments. h celebrant or another speaks the invocation to set. invocation to the elementals invocation to maat: the celebrant takes the blue feather and holds it over the painting, as he repeats the following he makes a slicing motion just once then slowly walks to the next side and does the same until all four sides have been visited and returns to the head position. at each of the four sides one of the following verses is said: ghail maat, mistress of just thinking and true speaking, weigh the words of this one who now lies silent. h

gruthless goddess of righteousness, who harbors no affection nor welcomes any favors, weigh this heart which beats no more. h gshe who gathers no dust and accepts no tithes, weigh the endeavors and works of he who now rests. h ghail maat, whose beckoning and approval is the most sought favor of mankind; say but the word and his ba shall be free. h the celebrant goes to the shadow and touches the feather to his head: gspeak brother, of your quest, of your days of xeper, that we may know if you will journey into the night with honor, or be left to rot in the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes. i have walked the singular path lit by the black flame. i have taken

n the left path with no certainty of what lay ahead. i have spoken with truth and clear judgment, calling upon maat. i beheld my subconscious in the angles of the pentagram. i sought the integration of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept the rewards of his xeper. h graal ceremony done by the celebrant or a graal master. an incense pellet (fragrant oils and spices in wax) is placed in the censor. the graal is filled with a rich flavorful drink containing a spice such as cinnamon. hot apple juice with cinnamon is preferred

meless are the words you hear, and the glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our brethren, adept rick furgeson carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that he may begin his journey. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begin

chant the formula a total of 8 more times, doing so with as much intent as possible, and focusing that intent upon the burning papyrus and the ashes, sending the energy with his spirit. the ashes are saved and placed in an envelope, and mailed to his friend to be buried or placed upon his grave. when the ashes have been cooled and placed in the envelope and sealed, the rite is concluded. the blue feather goes with the envelope. while allowing a few minutes for the ashes to cool, personal work can be done. the guardian of the gate closes it using his left hand. the black flame is extinguished. the bell is rung. celebrant: gso it is done h footnotes 1. scorpion goddess, associated with water 2. isis as the dark mystery sirius, the origin of mankind representing the esoteric earth 3. earth 4

esoteric and exoteric clues which must be used, but before these keys can be used to unlock the secrets, one must take a great step in personal evolution. this step is conscious and willed and is called initiation. this initiation is an ordeal of change. the initiation was shown in the original xem working as the hall of judgment, where the heart of the aspirant was being weighed against ma'at's feather. failure of the heart to be in balance with truth resulted in the aspirant being handed back to osiris. aspiration or good intentions are insufficient to xeper. xeper is never a relaxed will, and only xeper can transform being. xem gives direction to xeper, and initiation into xem ensures balance "the fate of my gifted race rests in balance"(1) thus the judgment/initiation vision. each asp

ortant, ludicrous, or even ominous, but it is the only entrance to xem "higher man must conquer fear" is the first challenge of the xem working, and likewise for one considering initiation. one may feel arrogantly secure and brave in the face of the familiar, but confronting one's self can be a merciless ordeal; and having seen the self (with its illusions of what it perceives is) against ma'at's feather (that which truly is) can be very sobering, to say the least. here it is that the ordeal of initiation causes change. the aspirant is confronted with the challenge of constructive transformation or regression, which can only be classification: v2- a17.2- 2 author: ronald k. barrett v date (not recorded) html revision: september 22, 1998 ce subject: xem reading list: an attempt at regressio

as high priest of set. once entered, the trapezoid becomes a hall through which all aspirants to xem must pass. this is the hall of judgment, and within it stands ma'at, neter of truth and justice. this particular ma'at is the aspirant's individual ma'at or individual truth, and her function is to determine the balance or imbalance of the self who is being led through initiation. if this ma'at's feather is balanced by the heart of the aspirant, then the aspirant will recognize the macrocosmic ma'at, for his own ma'at will reflect her. and then the initiate may continue toward xem; his own truth is understood. in ma'at's right hand is the scales of justice, for justice is the activity of truth. in her left hand she holds the anx, which is offered to the initiate who passes through. it is t

association of set with its darker side and of osiris with its waning bright side, and something within me recoiled in rejection of the associations. immediately i had a vision of a large hall, dimly lit, with several entities (approximately 15) gathered over against a wall and observing someone who was standing before a pair of scales. he was anubis, and there was a heart being weighed against a feather. the scene was obviously the hall of judgment. although the entities were in egyptian garb and of egyptian appearance, i recognized them as certain members of the temple of set. set was there also, but his presence was felt rather than seen. then came an impression "set is the leader only of higher man" this did not include all setians. anubis/i was before the scales only because an indivi

anubis felt the gathering of the old ones to share in this event, and within their midst like a black pillar was set, sharing this night with his children. anubis also had the sensation that "here we go- again" but with optimism. after 5,000 years, we have a chance to make it. then ra-n-set said that if this be truth, let it be known. at that point, nexbet saw before her maat's gray form with her feather. nexbet stepped forward and said "give me your hand" and ra-n-set raised his left hand. she held it and pronounced that maat was before him and held a feather for him, for his words were true. ra-n-set and anubis clasped shoulders and stared into each other's eyes. anubis had the distinct feeling of being able to speak to magus aquino- one magus to another- on the big things; they have the

authoritatively "dead" i was indeed. and born anew. i demanded judgment from maat and forced an image of the weighing of the heart. but as i relaxed my mind, i saw a rough red sandstone-like three-dimensional trapezoid on a black pedestal which rose slowly; and underneath were scales- large gold scales (balanced from the bottom, not the top. my "heart"/ib suddenly appeared on the left and the red feather of maat on the right, and the scales were balanced; and i heard a line spoken in early evening "truth has no compromise" reading list: for we must, each of us, each neter, find our embodiment of truth in our function and so exist; there can be no compromise, no execution of function, no matter how protective, without judging it in maat. there can be no xem without the neters, who are each

solutely and utterly- nothing had happened, nothing had changed, nothing had been faced. only later, with hindsight and perspective, did i realize that i had done all that i needed to. two later workings: on march 28, xiv at xonsu's house, we did a working in preparation for her ordeal. during the working i saw maat in an upright rectangle receding as if down a long corridor, and she stood with a feather on her head and "scales (the traditional kind) in hand. i saw her recede, farther and farther away, but suddenly from a new, different perception, i realized she was receding into my heart- to my tekh and ib, and welcome there. on march 30, xiv i did a short working. here i realized that set has indeed been lucifer the light bringer- but the light under the bushel; no one is aware of set u

ps; these are found in the hidden and mundane keys spoken of. keys are all about us, from the words of the book of coming forth by night to observing the humans and doing not as they do.look about and within yourself. set has said "the fate of my gifted race rests in balance" and the ways one can apply that to the self are myriad. in the xem working, it was the heart of the aspirant versus maat's feather, and this is the symbol of moment to moment examination of the self by the self. moment to moment? yes, if not more frequent. true, we might not be consciously seeing it so, but just try going off balance and listen to those internal alarms start sounding. of course, you're not forced to pay attention to those alarms, but there's a full list of those who ignored them to remain in trees rat

xem, and it determines whether evolution or mutation will take place, though the choice is up to the initiate, the maat showing what is to the self. if the microcosmic maat reflects the macrocosmic maat, the initiate gains a new perspective. he understands his truth to be pure, innocent, and high, and has seen his self against the background of the conditions he knows to be vital to life. if the feather balances the scales, he has met those conditions. if he has met the conditions, the anx is offered to him; otherwise the symbol of life stays put, and the initiate may return to osiris. having grasped the anx, the initiate is now in a universe of unique perception. he is of the order of xepera and has realized his self, understanding his work and function. no guide holds his hand, for he n

he ritual, until selket called for the raising of shu. perhaps the most dramatic among these individualized workings was adept renaud's reconfirmation of his dedication to xeper and his ceremonial reinitiation by priest menschel. the last initiate to approach the alter was magister neilly, who then assisted priest menschel in raising shu as never done before. priest menschel reports feeling shu's feather growing out of the back of his neck, and feeling shu's beard on his face, while visualizing these physical aspects of shu several inches outside of his physical body. classification: v2- b1r- 1 author: robert menschel iii date: april 27, xxi html revision: dec 17, 1998 ce subject: conclave ritual reading list: he also remembers taking the sword of ma'at from his belt, and after a brief cer

bject: balance reading list: feeling that this was the cross roads of my spirituality) as i passed the door i found myself in a dark room, and there before me was a huge scale. the scale was all gold and dark, if dark can be considered a color. it wasn't black in the sense of black, but more like a purple color. it felt like the womb. the reason i was so aware of these colors was that there was a feather on one side of the scale. it had in itself so many different colors, and each color told a story (perhaps the story of many different life times. on the other side was a vase, a clear, almost glass-like container. in the vessel was a man-creature, or so i thought. every time i blinked my eyes, the figure changed. behind this scale were seated two figures, whom i believed to be shu and tefn

o you smell the sweetness of his newborn flesh? come closer and feel the warmth of his breath. open your eyes and behold this god beget of set! open your eyes and behold the god tikkrr as he is now come into being. energy within the chamber began to build shortly after beginning the invocation and continued to build in a steady flow throughout the delivery. the altar flame reflected a spot on the feather of the golden maat upon my altar, and immediately following the delivery my eyes focused on that spot. i tried, but my eyes would not move from the spot on the golden maat's feather. the entire figurine suddenly started to glow, then the scrying pentagram also began to glow. instantly i saw the goddess maat in the birthing position upon the altar. she was hurting- i could actually feel her

ining shadows. upon my dark beast i ride forth in quest of that which you may lose. and in your loss, my choice is unforgiving. you seek not truth and i am of truth. can you not then perceive the outcome? my dark beast shall bring me upon you, and that which you thought was strength shall be as a mere whisper of the fate you once held in your grasp, once manipulated as easily as the wind drives a feather. for you alone who honor time above all else, that time shall shorten and provide for your undoing for you alone who whisper into the ears of fools, my great beast shall hear and bring me to you. we alone have swung across the aeon of my greatest brother, both as child and father, toward friend and foe alike, in our unspoken purpose. for know, when that purpose is spoken, the time for thee

SALMANRUSHDIE THESATANICVERSES

d's head. 2 _kan an ma kan/fi qadim azzaman. it was so, it was not, in a time long forgot, that there lived in the silver-land of argentina a certain don enrique diamond, who knew much about birds and little about women, and his wife, rosa, who knew nothing about men but a good deal about love. one day it so happened that when the se ora was out riding, sitting sidesaddle and wearing a hat with a feather in it, she arrived at the diamond estancia's great stone gates, which stood insanely in the middle of the empty pampas, to find an ostrich running at her as hard as it could, running for its life, with all the tricks and variations it could think of; for the ostrich is a crafty bird, difficult to catch. a little way behind the ostrich was a cloud of dust full of the noises of hunting men

arch, even the last of the elms, a survivor of the plague years _first the elms, now us, jumpy reflected _maybe the trees were a warning. he shook himself to banish such small-hour morbidities, and perched on the edge of his friend's mahogany desk. once at a college party he had perched, just so, on a table soggy with spilled wine and beer next to an emaciated girl in black lace minidress, purple feather boa and eyelids like silver helmets, unable to pluck up the courage to say hello. finally he did turn to her and stutter out some banality or other; she gave him a look of absolute contempt and said without moving her black--lacquer lips _conversation's dead, man. he had been pretty upset, so upset that he blurted out _tell me, why are all the girls in this town so rude, and she answered

SATANGEL

o unworthy creatures the privilege of making daily commemoration thereof; do deign unto thy servant, thus holding thy living body in his hands, all strength and ability for the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. help me now oh thou salvation of men in my desires. amen. after sunrise, a black cock must be killed, the first feather of its left wing being plucked and preserved for use at the requisite time. the eyes must be taken out, and so also the tongue and the heart; these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at each of the four corners the signs which follow must be drawn w

these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at each of the four corners the signs which follow must be drawn with the thumb; on this day the warlock may drink no wine, and will also abstain from eating meat. on tuesday, at the break of day, let him place the feather, taken from the bird, upon the altar together with a new knife. the signs hereafter represented must be inscribed on a sheet of virgin parchment or paper with wine which is the blood of jesus christ: they should be written upon the altar, and, at the end of the sacrifice, the paper should be folded in a new veil of violet silk, to be concealed on the morrow, together with the oblation of t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ook of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacre

ot slandered a servant to his master, i have not caused pain, i have not made hungry, i have not made to weep, i have not killed, i have not turned anyone over to a killer, i have not caused anyone s suffering. the book of the dead, sometimes called the papyrus of ani, contains detailed instructions on how the deceased ancient egyptians should act when facing the weighing of the heart against the feather of truth. public domain. 50 world religions: almanac ancient religions of egypt and mesopotamia the book of the dead was found in tombs for commoners as well as royalty. all levels of egyptian society were concerned about their afterlife and wanted to be prepared to meet it successfully. sacred symbols the winged bull, a blend of sky god and earth god powers, is a strong symbolic represent

ild of osiris and isis. after set killed osiris, horus fought set for the rule of egypt. he is represented by the image of a hawk or as a man with a hawk s head. the pharaoh was considered to be the living horus. isis: a protective goddess. isis was important to egyptians as the mother of the living horus. maat: the goddess of truth and justice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler of the underworld. osiris is married to isis and is the father of horus. he is shown as a mummified man, all in white ra: the sun god. ra, or re, is one of the most important egyptian gods. he is shown as a man with a hawk s head, wearing a headdress with a sun disk. world r

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

aximum success in all endeavors in the here and now and the there and then. keep your spring wound! the third principle an adept's charity begins at home. cbr adepts take care of their own first. self interest is always placed first! were it not so, failure would soon loom upon the horizon. therefore. we stand up for our rights, then build strong physical and spiritual foundations. next we nicely feather our nests so that we have an over abundance of all things necessary for our needs and the needs of our families, brothers, sisters and communities. then, when we can operate on a sort of a cash flow principle, we can begin to help others find their way out of the muck and mire. as long as adepts maintain a strong home base and keep their books in the black, they may then use a realistic po

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

replied "certainly, mr. mervale; your friends do right to make themselves at home" with that she lighted a candle, and moved majestically from the room. when she returned, the two friends had vanished into mr. mervale's study. twelve o'clock struck, one o'clock, two! thrice had mrs. mervale sent into the room to know, first, if they wanted anything; secondly, if mr. glyndon slept on a mattress or feather-bed; thirdly, to inquire if mr. glyndon's trunk, which he had brought with him, should be unpacked. and to the answer to all these questions was added, in a loud voice from the visitor, a voice that pierced from the kitchen to the attic "another bowl! stronger, if you please, and be quick with it" at last mr. mervale appeared in the conjugal chamber, not penitent, nor apologetic, no, not a

SIR WALLIS BUDGE EGYPTIAN MAGIC

ning be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against his own heart, a conception which is quite different from that of the judgment of the heart before the gods. the scribe nebsent being weighed in a balance against his heart in the presence of osiris (from the papyrus of nebseni, sh

the bandages with which they have been tied up can no longer prevent their movement when the deceased wishes to eat. after the pesh-en-kef had been used the sem priest brought forward a basket or vessel of some kind of food in the shape of balls, and by the order of the kher-heb offered them to the mouth of the mummy, and when this portion of the ceremony was ended, the sem priest took an ostrich feather, and waved it before its face four times, but with what object is not clear. such are the ceremonies which it was thought necessary to perform in order to restore to the deceased the functions which his body possessed upon earth. but it must be remembered that hitherto only the "bull of the south" has been sacrificed, and that the "bull of the north" has yet to be offered up; and all the c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

goddess isis, the divine enchantress, representing life, and the goddess of the underworld, nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances before them with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted

lowed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

plained of being bothered by the annoying entities, and by 1925, british pilots were cussing the little monsters and blaming gremlins for almost anything that might possibly go wrong with their aircraft. according to airmen who swore that they had survived close encounters with the mischief makers, the gremlins dressed in red or green double-breasted frock coats, old-fashioned tricorn hats with a feather (or sometimes stocking caps with tassels at high altitudes, tights, and pointed footwear. some of the gremlins loved to suck the high octane gas out of the tanks; others messed with the landing gears; and still others specialized in jamming the radio frequencies. just as the pilots and mechanics were learning to respect the gremlin crowd, it wasn t long before they also began to be annoyed

rs his primary goals as being able to build a bridge between the scientific and the spiritual communities and to help accomplish an integration of western and eastern approaches for knowing the world. in 1995, in honor of the 100th anniversary of j. b. rhine s birth, the foundation for research on the nature of man was renamed the rhine research center. on june 8, 2002, the rhines daughter, sally feather, welcomed well-wishers to the rhine research center when it officially opened its first new building. feather had worked with her parents at the facility at duke and later at their esp laboratory when they left the university in 1964. the new building, said to be the most advanced parapsychological facility in the united states, was declared by feather as the culmination of a dream that my

THE KEY TO THE MYSTERIES

l sacrileges. a brief account of this grimoire will be found in the "thelema lodge calendar" for march 1989 e.v. a translation of the the actual grimoire will be found in idries shah's "the secret lore of magic, citadel press, new york, 1970 "choose a black cock, and give him the name of the spirit of darkness which one wishes to evoke "kill the cock, and keep its heart, its tongue, and the first feather of its left wing "dry the tongue and the heart, and reduce them to powder "eat no meat and drink no wine, that day "on tuesday, at dawn, say a mass of the angels "trace upon the altar itself, with the feather of the cock dipped in the consecrated wine, certain diabolical signatures (those of mr. home's pencil, and the bloody hosts of vintras "on wednesday, prepare a taper of yellow wax; ri

THE MAGICIAN S KABBALAH

e assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also resumes this symbolism, and perhaps should be drawn bearing a quill, not a staff. chapter eight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifi

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

an incense burner. resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread to a tree and say the following: from stress and heartache, free me. from all the chaos of the days, free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tree, you will be freed. candle enchantment candle tall. candle bright. candle burn all through the night

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

creation fs ban. the horrible beginning of the human *the temple of the holy ghost, vol. i, p. 198 (also tale of archais) in tannhauser, which is an intensely psychologic drama, we find the knight speaking thus to venus: ah, if pure love could grow material! there are pure women! and this is her answer: there you make me laugh! remember. i have known such. but besides you ask hot snow and leaden feather-flights *tannhauser, vol. i, p. 237. which contains a great truth, namely, that platonic love is no love at all. an affection it may be, but love it cannot be if it dare not see its form mirrored in the eyes of a loving woman. its failure in the end is a certainty; certain ascetics may compel their wills to conquer their natures, but men as a whole cannot. certain maniacs such as origen ma

THE BOOK OF GATES

e body below the waist are in profile, but she has a front chest, front shoulders, and a front eye. her feet are represented as if each was a right foot, and each only shows the great toe. one breast is only shown. the hair of the goddess is long and falls over her back and shoulders; it is held in position over her forehead by a bandlet. she wears a deep collar or necklace, and a closely-fitting feather-work tunic which extends from her breast to her ankles; the latter is supported by two shoulder straps, each of which is fastened with a buckle on the shoulder. she has anklets on her legs, and bracelets on her wrists, and armlets on her arms. the inscriptions which are cut above the head, and at both sides, and under the feet of the goddess contain addresses to the king by the great gods

per register is much mutilated on the cover of the sarcophagus of seti i; on it we see- 1. five upright male figures, each of whom holds a large loaf of bread, with both hands on his head; when the scene was complete these figures were twelve in number, as we learn from the variants published by champollion, 1and they are called hetepti-kheperu. 2. six upright male figures, each of whom holds the feather of maat with both hands on his head; when the scene was complete these figures were twelve in number, and they are called autu-maamu-kheru-maat 2. the text which remains reads- p. 176"[these are they who have offered up incense to the click to view fragment of the cover of the sarcophagus of seti i. in the british museum. gods, and whose doubles have been washed, maat, they have been recko

is frame work. he hath issued the decree for you to be put into restraint, he hath ordered your doom which shall be wrought upon you in the great hall of ra. the gods weep [and] lament, he setteth the gods to ward you, and the enemies and those who are to be smitten in the tuat are condemned to these standards' in the upper register are twelve gods, each of whom p. 184 stands upright, and has the feather of maat on his head, and twelve gods, each of whom stands upright, and has a large loaf on his head. these gods are described as "maati gods bearing maat" and the heteptiu gods bearing provisions. the text reads- p. 185 "offerings of incense to their gods, libations of cool water to their doubles, and fillings of the mouth. by his sustenance afterwards by their offerings of drink and their

TYSON DONALD NEW MILLENNIUM MAGIC

ome a source of amusement for the gods at some future time. the prime symbol of the balance of fate occurs in the mythology of ancient egypt. it is the great scale of judgment that is presided over by osiris. on it he commands the weighing of the heart of the newly dead person, symbolizing the sum of that person's actions in life, against the cosmic law, which is represented by the single ostrich feather of mayet (maat, goddess of justice and truth. she stands guard against the forces of chaos. if the heart of the dead is filled only with light, it will weigh the same as the feather. but if the heart is defiled with only a trace of materialism, the love of form, it will tip down the delicately hinged scale. the jackal-headed anubis adjusts the balance to ensure absolute honesty. the god of

r, earth. symbols of the elements, such as the four aces of the tarot, can be used for cleansing the cir- cle, but it is more effective to employ physical representatives. fire is indicated by a candle or lamp; water is represented by water droplets sprinkled with the fingers, or often with a pine cone or other aspergillum; air is usually signified by the smoke of an incense stick, or sometimes a feather (however, it is better to indicate air with the breath; earth is represented by salt. each elemental substance or its symbol is taken from the altar and carried once around the circle clockwise, pausing at each quarter to display the element and invoke the powers of that element to cleanse and guard the circle. the sign of the element is traced in the air at each quarter with the symbol or

TYSON DONALD SOUL FLIGHT

, to heal the sick, to foresee the future, and 4 soul flight to communicate with and control beasts. most important of these shared practices is soul flight, the ability to leave the physical body during ecstatic trance and travel to the realms of spiritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the universal symbol for flight. it has been asserted by anthropologists that soul flight is one of the defining qualities of shamanism. all shamans possess the power of astral projection. what concerns us in this instance is the fact that sorcerers and shamans are able, here on earth and as often as they wish, to accomplish "coming out of the body" that is, the death that alone has pow

rescent of the moon, between the points of which is the oval of an open, staring eye. the crescent invokes the moon, as does the black color of the paper and the silver ink. the open eye indicates conscious awareness. because it is between the points of the lunar crescent, it is awareness under the control or domination of the moon-awareness in sleep and during dreams. if you are able to find the feather of a crow or raven, or better still the feather of an owl, it will serve as a potent lunar talisman for soul flight when placed beneath your pillow. the crow and raven are lunar birds primarily due to their color, which matches the darkness of night. the owl is a night bird that hunts in the darkness and has uncommonly keen night vision, so its feathers perfectly represent the desired cons

er still the feather of an owl, it will serve as a potent lunar talisman for soul flight when placed beneath your pillow. the crow and raven are lunar birds primarily due to their color, which matches the darkness of night. the owl is a night bird that hunts in the darkness and has uncommonly keen night vision, so its feathers perfectly represent the desired conscious awareness during dreams. the feather is the preeminent symbol of soul flight, which is why it was favored by shamans the world over as part of their ceremonial costume. crystals and crystal gazing natural rock crystal (silicon dioxide) has been used since prehistoric times to induce astral visions and astral projection. pieces of rock crystal have been discovered in caves amid the burial remains of shamans. crystals were empl

TYSON DONALD THE MAGICAL WORKBOOK

an feel the turning of the earth. shift your awareness into your left hand, and open your mind to catch a gentle spring breeze blowing from the east that stirs the fine hairs on the back of your hand and tickles the palm. the breeze is temperate and pleasant. your left arm becomes light and almost seems hollow, as though filled with warm, dry air. your left hand wants to move in the breeze like a feather, or rise up like a balloon. fill your imagination with a bright yellow color similar to morning sunlight, along with the fragrance of flowers and the rustle of leaves. for several minutes hold this combined awareness of the lightness of your left hand, the bright yellow color, the rustling breeze, and the flower scent. withdraw awareness from your left hand and move it into your right hand

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

stas. el ligamen de la cruz con el tri ngulo s lo es posible mediante el oro potable (fuego sagrado) de la alkimia. 34 the innermost puts the cross of initiation with the arcanum four of the tarot over his shoulders. we will end this lecture by stating that the elementals of fire are commanded with the trident of iron or with the wand of iron; the elementals of the air are commanded with an eagle feather or any other bird; the elementals of water are commanded with a cup filled with water and the elementals of the earth with a sword or with a brand new knife. the special kingdom of the gnomes resides in the region of the north; the one of the salamanders in the south. the one of the sylphs in the east and the one of the undines in the west. these four elemental hierarchies form a cross. be

WICCA WITCHCRAFT TODAY

story told by a little girl who was with her father near war minsterley when they saw a great company of queerly dressed horsemen. the father apparently knew what it was and made her kneel down and cover her face, saying she would go mad if she did not. but the little girl looked through her fingers and gave a very good description of the leader, a man with a green cloak, a green cap with a white feather and a golden belt with a sword and a hunting horn in his hand. there was also a lady dressed in green, having a white band with a gold ornament on it and a dagger in her belt. her long golden hair hung loose to her waist. there was a host of others who swept past and left them unharmed. the old superstition was that woden was hunting and that no one could look on a god unharmed; he would b

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

sands of years, thousands of years, if all were told: selection from: w.b. yeats. a faery song, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.12 (fergus and the druid) fergus. this whole day have i followed in the rocks, and you have changed and flowed from shape to shape, first as a raven on whose ancient wings scarcely a feather lingered, then you seemed a weasel moving on from stone to stone, and now at last you wear a human shape, a thing grey man half lost in gathering night. druid. what would you, king of the proud red branch knights? fergus. this would i say, most wise of living souls: young subtle conchubar sat close by me when i gave judgment, and his words were wise, and what to me was burden without end

y to sleep on your neighbour s misfortune. charity begins at hame, but shouldna end there. hope i hope to is a weak man s way of refusing. he who has never hoped can never despair. there s nothing that trouble hates facing as much as a smile. humor a sense of humor is not a burden to carry yet it makes heavy loads lighter. one man with humour will keep ten men working. humour, to a man, is like a feather pillow. it is filled with what is easy to get but gives great comfort. when a thing is funny, search it for a hidden truth. shaw hypocrisy and integrity the bigger the patch, the bigger the hole. the man that hugs the altar-rails does not always hug his own wife. before you shake the right hand of an enemy make sure he s not left handed. it s harder to become honest than it is to become ri

Return to Occult Library Index



Related Matches
air altar ancient anubis aspirant astral balance bird black blue boat brother candle child children darkness dead death divine earth egypt egyptian emerald evil eye feather fire form freyja god gods goddess goddesses gold golden green heart heaven horus human incense initiate initiation iron isis judgment king kingdom living lodge loki lord maat magic magician matter mind moon mother nature nephthys north order osiris people physical power priest ptah purple ra re red religion ritual royal sacred set shadow sky soul spell spells spirit stone sun sword symbol temple thoth three tree truth underworld universal universe water white women world xem xeper yellow


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn