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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ly twtmones. the common man at his yearly slaughtering gets up a feast, and sends meat and sausages to his neighbours (conf. maiichli, stalder 2, 525, which may be a survival of the common sacrifice and distribution of flesh. it is remarkable that in sei-via too, at the solemn burning of the badnyak, which is exactly like the yule-log (ch. xx, fires, a ivhole swine is roasted, and often a sucking fig along with it; vuk's montenegro, pji. 103-4. sacrifice. 06 sacrifice, the greeks offered cocks to asklepios, and in touraine a white cock used to be sacrificed to st. christopher for the cure of a bad finger (henri estienne cap. 38, 6. of game, doubtless only those fit to eat were fit to sacrifice, stags, roes, wild boars, but never bears, wolves or foxes, who themselves possess a ghostly bein

d his head^ what seems more to the purpose, among the prilwitz figures, certain slavic idols, especially perun, podaga and nemis, have rays about their^ 0. miiller's archoeol. p. 481. 2 oottiiif. anz. 1838, 229* tliis beam from charles's mouth is like the one that shines into im beloved's mouth and lights up the gold inside (see ch. xvi, menni. 324 condition of gods. heads; and a head in hagenow, fig. 6, 12 is encircled with rays, so is even the rune e when it stands for eadegast. did rays originally express the highest conception of divine and lustrous beauty? there is nothing in the homeric epos at all pointing that way (see suppl. it is a part of that insouciance and light blood of the gods, that they are merry, and lavgh. hence they are called blis regin (p. 26, as we find' froh' in th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nd improve memory. copal use copal for protection and purification; it is especially good for cleansing crystals. cypress cypress is for times of transition to a new phase, letting go of sorrow. dragon's blood dragon's blood is used for love and protection, passion and male potency. fern an initiator of change, travel and fertility, fern will also bring hidden wealth, maybe in terms of potential. fig use fig for wisdom, creativity and creation, fertility, harmony and balance. frankincense use frankincense for courage, joy, strength and success. freesia freesia increases trust, especially after loss or betrayal; it also brings belief in a better tomorrow. gum arabic (acacia) use gum arabic in rituals for dreams, meditation, psychic protection and development. heather heather is used for pas

d use rainwater collected in a container before it touched the ground as sacred water. nowadays, you may find it necessary to revitalise the rainwater you use with a few drops of flower essence. there are many brands available: agrimony from dr bach's flower essences; goatbeard from the pacific flower essence remedies; coconut palm from the african and amazonian essences; alaskan soap berry; deva fig tree or morning glory; and findhorn rowan, all of which seem to work as purifiers for me. flower and tree essences are created from the living energies of the plant and this spirit water is especially good for protective baths. a protective water ritual this ritual is particularly effective for removing the effects of spite or unfair criticism or a destructive encounter that has shaken your co

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

g :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium:

ALEISTER CROWLEY MEDITATION

udd's "utriusque cosmi maioris scilicet et minoris metaphysica, physica, atque technica historia, based on a renaissance copy of vitruvius' 1st century "de architectura" as interpreted by cesariano in 1521, minus fludd's rope, clouds and winged fawn+hourglass, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle

ALEISTER CROWLEY SEPHER SEPHIROTH

re, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sin

bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax sm species, kind nym flask, bottle kp spice; drug; poison ms dryness; ship yc 101 swallowed, destroyed (l)

the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 t

hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn )wh: ht) coalesced) yn)wht) golgoltha: a skull (ar; fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, e

myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a demon *nwmys) magician *m+rx lights: the urim (see 490 *myrw) 818 the red light *mwd) rw) 820 kaph: the palm [of the hand (fig. notariqon of kteis-phallus *pk cloud *nn( will be exalted *myry a vineyard *mrk the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl to gather, draw together *mcmc 822 chambers, rooms *myrdx 823 an image of stone, a shaped stone (lev. 26:1) tyk#m nb) letters [of the alphabet] twytw) 824 gemanations h (lit. gcarvings h; cf. 224 *myqwqx channels, pipes *my+hr 82

ALEISTER CROWLEY THE QABALAH

vus animam terrae,35 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol! ihvh, thora?36 why not take the sacred 'icquj of the christian who thought it meant ihsouj cristoj qeou 'uioj swthr37 and make him a pagan with 'isidoj xarij qhsauroj 'uiwn sofiaj ?38 why not argue that christ in cursing the fig, f.i.g, wished to attack kant s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash, and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the poss

ALEISTER CROWLEY THE SWORD OF SONG

enth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phrase) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain of causes men call fate, so that no sattva66 may renew once death has run life s shuttle through (their dages put it somewhat thus) what s fun to them is death to us! 490 that s clear at least. but never mind! call them idolaters and blind! we ll talk of christ. as shelley sang, shall an eternal issue hang 495* great slam a ter

ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. the serpent should be his at last. none for the fool, they laughed back nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly about; for that was the house of truth; and mercury stood far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? s

ALEISTER CROWLEY EQ I 1

, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles- those eminent mystics- meant by faith. what i call samadhi- and as "faith without 121 works is dead" so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas- man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, and history? complex and unscientific studies, mere straws before the blast of our

ALEISTER CROWLEY EQ I 5

meant 'iota eta sigma omicron upsilon sigma chi rho iota sigma tau omicron sigma theta epsilon omicron upsilon 'upsilon iota omicron sigma sigma omega tau eta rho and make him a pagan with"'iota sigma kappa delta omicron sigma chi alpha rho iota sigma theta eta sigma alpha upsilon rho omicron sigma 'upsilon iota omega nu sigma omicron phi iota alpha sigma? why not argue that christ in cursing the fig, f.i.g, wished to attack kant's dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reliable. should we argue that bbl= shshk (620) by the method of athbash, and that therefore bbl symbolises kether (620? why, bbl is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the po

ALEISTER CROWLEY EQUINOX EQ I 1 2

ough, everything is evil relatively to adonai; for all stain is impurity. a bee's swarm is evil inside one's clothes."dirt is matter in the wrong place. it is dirt to connect sex with statuary, morals with art. only adonai, who is in a sense the true meaning of everything, cannot defile any idea. this is a hard saying, though true, for nothing of course is dirtier than to try and use adonai as a fig- leaf for one's shame. to seduce women under pretence of religion is unutterable 127 foulness; though both adultery and religion are themselves clean. to mix jam and mustard is a messy mistake. 2.5. it also struck me that this operation is (among other things) an attempt to prove the proposition: reward is the direct and immediate consequence of work. of all the holy illuminated men of god of

ALEISTER CROWLEY EQUINOX EQ I 2 3

duty is to describe them. the island is a large one. when i have gone round it myself i shall perhaps be able to give a rough estimate of its area. for the present i can but say "it is a large island" we have trees by thousands: water trees, from which, after the stems have been cut and slashed, the water pours down; kola-nut trees, papaw tress, with their flowers, male and female; dragon trees, fig trees, cocoa-nut palms, bread-fruit trees, and the rest. beautiful birds are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out to be, my companions sleep in the trees. no venomous or objectionable beast has yet dared to breathe t

ALEISTER CROWLEY EQUINOX EQ I 2

l u s a d a m. illustration goes here. this is a drawing by austin osmond spare of an anthropomorphic figure with a leaping wolf inside. there is a distorted face beneath the wolf, at about the position of the hip or genitalia. 140 a handbook of geomancy chapter i attributions of geomantic figures to planets, zodiac, and ruling genii-:sign :el :geom.:sex: name and meaning: genius: ruler :planet: fig: 1 :aries :fire: m: puer :malchidael:bartzabel:mars: boy, yellow: beardless: 2 :taurus:earth: f: amissio: asmodel :kedemel :venus :loss, comprehended: without: 3 :gemini: air: m: albus: ambriel :taphthar-:mercury: white, fair: tharath: 4 :cancer:water: f: populus: muriel :chashmo :moon: people, congreg: dai: ation: 5: leo :fire: m: fortuna major: verchiel: sorath :sun: greater fortune :greater

ompre: hending without :10 :capri-:earth: f: carcer: hanael :zazel :saturn :corn: a prison, bound :11 :aquar-:air: m: tristitia: cambiel :zazel :saturn :ius: sadness, damned: cross :12 :pisces:water: f: laetitia: amnixiel :hismael :jupiter: joy, laughing: healthy, bearded. 141 attributions of geomantic figures to planets &c "continued-:sign :el :geom.:sex: name and meaning: genius: ruler :planet: fig :13 :cauda :fire: f: cauda draconis :zazel and :zazel and:saturn :draco: the threshold :bartzabel :bartzabel:mars :nis :lower, or going out :14 :caput :earth: m: caput draconis: hismael :hismael :jupiter :draco: the head, the: and: and :venus :nis :threshold entering: kedemel: kedemel :the upper threshold :15: leo :air: m: fortuna minor: verchiel: sorath :sun: lesser fortune :lesser aid, safe:

s it was spoken by the holy pythagoras "god geometrises" let us behold the work of his fingers! the following illustration includes a circumscribed equilateral triangle. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son incomprehensible. 3 /hb:shin /hb:aleph hb:mem. one father 1- 2. one mother incomprehensible. incomprehensible. fig. i- the trinity unmanifest. 171 the following illustration includes a circumscribed equilateral triangle with solid rays extending to nearly the center. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son eternal. 3/ 4. one father eternal.1- 2.one mother eternal. fig. ii- the trinity in manifestation. in both of these symbols t

is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation<child of the sons of the mighty "and the chaos cried aloud for the unity of form and the face of the eternal arose. th

ALEISTER CROWLEY EQUINOX EQ I 3 3

at when we do attain to his meaning, it starts up 329 luminous, titanic, splendid. with you, we discover only commonplace_ the commonplace of a maudlin undertaker replying to the toast of the ladies at the annual dinner of the antique order of arch-druids. blake fashioned his intricate caskets of symbol to conceal pearls; you pile up dead leaves to cover rotten apples. you are attis with a barren fig-leaf. it is true that a sort of dreary music runs monotonously through your verses, only jarred by the occasional discords. it is as if an eternal funeral passed along, and the motor-hearse had something wrong with the ignition_ and the exhaust. it is as if a man were lost upon a lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble im

f that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top and bottom. the star is formed by a line inside which are six diamond shapes making a pointed petal star to the center. a. a. publication in class a a note upon liber dcccclxiii 1. let the student recite this book, particularly the 169 adorations, unto his star as it

lf and of its mother an half; but in itself it is equal to both its father and its mother; for it is father of fathers and mother of mothers. 0. therefore is it one whole, and not two halves; and being one is thirteen, which is called nothing when it is all-things. amen without lie, and amen of amen, and amen of amen of amen. 74 illustration facing page 74 partly described and partly aproximated "fig. 2. the greek cross of the zodiac "aries. emerald on scarlet. libra. scarlet on emerald. taurus. greenish blue on orange-red. scorpio. orange-red on greenish blue. gemini. royal blue on orange. sagittarius. orange on royal blue. cancer. indigo on amber. capricorn. amber on indigo. leo. violet on greenish yellow. aquarius. greenish yellow on violet. virgo. crimson on yellow-green. pisces. yelow

ALEISTER CROWLEY EQUINOX EQ I 3

lous land of wonder and miracle. yet we say to you that there is no wonder imagined in the mind of man that man is not capable of performing, there is no miracle of the imagination, which has been performed by man, the which may not yet again be performed by him. the sun has stood still upon gibeon and the moon in the valley of ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us

APOCALYPSE MOSES

o him "2 why hast thou done this to me in that thou hast deprived me of the glory with which i was clothed" 3 but i wept also about the oath, which i had sworn. but he descended from the tree and vanished. 4 and i began to seek, in my nakedness, in my part for leaves to hide my shame, but i found none, for, as soon as i had eaten, the leaves showered down from all the trees in my part, except the fig tree only. 5 but i took leaves from it and made for myself a girdle and it was from the very same plant of which i had eaten. chapter 21. 1 and i cried out in that very hour 'adam, adam, where art thou? rise up, come to me and i will show thee a great secret" 2 but when your father came, i spake to him words of transgression (which have brought us down from our great glory. 3 for, when he came

BLAVATSKY H P ANTHROPOGENESIS

mula. the original idea of "man crucified" in space belongs certainly to the ancient hindus, and muir shows it in his "hindu pantheon" in the engraving that represents wittoba. plato adopted it in his decussated cross in space, the[[diagram "the second god who impressed himself on the universe in the form of the cross; krishna is likewise shown "crucified (see dr. lundy's monumental christianity, fig. 72) again it is repeated in the old testament in the queer injunction to crucify men before the lord, the sun- which is no prophecy at all, but has a direct phallic significance. in ii. of that same most suggestive work on the kabalistic meanings "the hebrew-egyptian mystery" we read again "in symbol, the nails of the cross have for the shape of the heads thereof a solid pyramid, and a taperi

BLAVATSKY H P COSMOGENESIS

tion. one begets the other- globes as personalities. but, let us begin at the beginning. the general outline of the process by which the successive planetary chains are formed has just been given. to prevent future misconceptions, some further details may be offered which will also throw light on the history of humanity on our own chain, the progeny of that of the moon. in the diagrams on p. 172, fig. 1 represents the "lunar-chain" of seven planets at the outset of its seventh or last round; while fig. 2 represents the "earth-chain" which will be, but is not yet in existence. the seven globes of each chain are distinguished in their cyclic order by the letters a to g, the globes of the earth-chain being further marked by a cross- the symbol of the earth. now, it must be remembered that the

ansfers successively, as just said, its "principles" or life-elements and energy, etc, one after the other to a new "laya-centre" which commences the formation of globe a of the earth chain. a similar process takes place for each of the globes of the "lunar chain" one after the other, each forming a fresh globe of the "earth-chain" our moon was the fourth globe of the series, and was earth chain. fig. 2. a+ g+ b+ f+ c+ e+ d (our earth) lunar chain. fig. 1. a g b f c e d (our moon) diagram ii[[above is in diagram format in the original text] on the same plane of perception as our earth. but globe a of the lunar chain is not fully "dead" till the first monads of the first class have passed from globe g or z, the last of the "lunar chain" into the nirvana[[footnote(s* occultism divides the pe

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nd improve memory. copal use copal for protection and purification; it is especially good for cleansing crystals. cypress cypress is for times of transition to a new phase, letting go of sorrow. dragon's blood dragon's blood is used for love and protection, passion and male potency. fern an initiator of change, travel and fertility, fern will also bring hidden wealth, maybe in terms of potential. fig use fig for wisdom, creativity and creation, fertility, harmony and balance. frankincense use frankincense for courage, joy, strength and success. freesia freesia increases trust, especially after loss or betrayal; it also brings belief in a better tomorrow. gum arabic (acacia) use gum arabic in rituals for dreams, meditation, psychic protection and development. heather heather is used for pas

d use rainwater collected in a container before it touched the ground as sacred water. nowadays, you may find it necessary to revitalise the rainwater you use with a few drops of flower essence. there are many brands available: agrimony from dr bach's flower essences; goatbeard from the pacific flower essence remedies; coconut palm from the african and amazonian essences; alaskan soap berry; deva fig tree or morning glory; and findhorn rowan, all of which seem to work as purifiers for me. flower and tree essences are created from the living energies of the plant and this spirit water is especially good for protective baths. a protective water ritual this ritual is particularly effective for removing the effects of spite or unfair criticism or a destructive encounter that has shaken your co

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tory, see donald byrne, no foot of land: folklore of american methodist itinerants (metuchen, n.j: scarecrow press, 1975; f. roy johnson, supernaturals among carolina folk and their neighbors (murfreesboro, n.c: johnson publishing, 1974, pp. 9.14; leventhal, shadow of the enlightenment, pp. 101 ff. on african american folk beliefs and folklore see also william montgomery, under their own vine and fig tree: the african-american church in the south, 1865.1900 (baton rouge: louisiana state university press, 1993, pp. 289 ff; elliot gorn "black spirits: the ghostlore of afro-american slaves" american quarterly 36, no. 4 (1984: 551. raboteau, slave religion, pp. 61.66; mechal sobel, trabelin' on: the slave journey to an afro-baptist faith (princeton: princeton university press, 1988; john blass

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nario di mitologia egizia, tavv. i 150 ff. 2. ibid, tav. 158] p. ciii the egyptian heaven. his course along his mother's body, until he set in the west in the evening. the moon followed the sun's the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (1 of 4 [8/10/2001 11:23:43 am] course along his mother's body, but sometimes a second female is represented bowed beneath nut [1 (fig. 2, and this is believed to signify the night sky across which the moon travels. in an interesting picture which m. j quier has published[2] the goddess is depicted lying flat with her arms stretched out at full length above her head; on her breast is the disk of the sun, and on her stomach the moon. those who believed that the sky was an iron plane imagined that the stars were a numbers of la

k facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made his way to the world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is bent [1. lanzone, op. cit, tav. 155. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5 brugsch, religion und mythologie, p. 216] p. civ the egyptian heaven. round in a circle; the space enclosed by it represents according to dr. brugsch the tuat[1]or egyptian underworld, wherein dwelt the gods of the dead and the departed souls

. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5 brugsch, religion und mythologie, p. 216] p. civ the egyptian heaven. round in a circle; the space enclosed by it represents according to dr. brugsch the tuat[1]or egyptian underworld, wherein dwelt the gods of the dead and the departed souls. this view is supported by the scene from the sarcophagus of seti i (fig. 1. in the watery space above the bark is the figure of the god bent round in a circle with his toes touching his head, and upon his head stands the goddess nut with outstretched hands receiving the disk of the sun.[2] in the space enclosed by the body of the god is the legend "this is osiris; his circuit is the tuat"[3] though nearly all egyptologists agree about the meaning of the word being

aised in adoration of the disk. on the right hand side of the tet is the goddess nephthys and on the left is isis each goddess raising her hands in adoration of the tet, and kneeling upon the emblem aat, or hemisphere. above is the sky. this vignette belongs properly to the hymn to the rising sun.[2 [1. maa, unvarying and unalterable law. compare the vignette from british museum papyrus no. 9901 (fig. 1) in some papyri the apes are four (naville, das aeg. todtenbuch, bd. i, b1. 26, or seven (naville, op. cit, bd. i, bl. 21) in number. in the vignette which usually accompanies the hymn to the setting sun (fig. 2, but which does not occur in the present papyrus, a hawk wearing on his head a disk encircled by a serpent, i.e, ra-harmachis, footnote p. 253 takes the place of the disk and (e.g

an fields wherein the souls of the blessed were supposed to reap and sow. 3. in british museum papyrus no. 9901 the goddess maat is seated on the centre of the beam of the balance. the double maat goddesses are at times represented standing beside the balance to watch the result of the weighing, and at the same time maat is also placed in the scale to be weighed against the heart of the deceased (fig. x (see naville, todtenbuch, bd. i, bl. 136, pa. footnote page 256 in the papyrus of qenna the head of anubis is on the beam, and the ape, wearing disk and crescent, is seated upon a pylon-shaped pedestal beside the balance (fig. 2. another vignette 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, pres

apyrus of qenna the head of anubis is on the beam, and the ape, wearing disk and crescent, is seated upon a pylon-shaped pedestal beside the balance (fig. 2. another vignette 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

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 of amenta, the lord of eternity [1. this instrument is called# ur hekau, and is made of a sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a ur us (fig. 1. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (1 of 12 [8/1

il, osiris, the chief of amenta, the lord of eternity [1. this instrument is called# ur hekau, and is made of a sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a ur us (fig. 1. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (1 of 12 [8/10/2001 11:26:43 am] 2. in the neb-seni papyrus the "guardian of the scale" opens the mouth of the deceased (fig. 2. 3] p. 265 spreading out in everlastingness, lord of adorations, chief of the company of his gods; and hail, anubis [dweller] in the tomb, great god, chief of the holy dwelling. may they grant that i may go into and come out from the underworld, that i may follow osiris in all his festivals at the beginning of the year, that i may receive cakes, and that i may go forth into the presence of

f the papyrus is the text of the "chapter of opening the mouth of the statue of osiris" the complete scene, including this stele and vignette, appears in the tomb of pe-ta-amen-apt. in the vignette of the first chapter of the book of the dead in the papyrus of neb-qet[1] the soul of the deceased is represented descending the steps of the tomb to carry food to its mummy in the underground chamber (fig. 2. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (2 of 12 [8/10/2001 11:26:43 am] the ceremonies[2] which took place at the door of the tomb in an egyptian funeral are of considerable interest. the priest called kher-heb, holding the sem priest by the arm, gives directions for the slaughter of "a bull of the south" the slaughterer, standing on the bull, cuts off a fore-leg

ig. 2. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (2 of 12 [8/10/2001 11:26:43 am] the ceremonies[2] which took place at the door of the tomb in an egyptian funeral are of considerable interest. the priest called kher-heb, holding the sem priest by the arm, gives directions for the slaughter of "a bull of the south" the slaughterer, standing on the bull, cuts off a fore-leg (fig. 3) and takes out the heart. a woman, called the tcherauur, who personifies isis, then whispers in the deceased's ear "behold, thy lips are set in order for thee, so that thy mouth may be opened" next, an antelope[3] and a duck[4 [1. dev ria and pierret, papyrus fun raire de neb-set, plate 3. 2. the following description of them is based upon the chapters on this subject in d michen, der grabp

t. i have slain them for thee, o tmu; let not his enemies rise up against this god" the slaughterer then presents the thigh to the kher-heb, and the heart to an official whose title was smer, and all three then "place the thigh and the heart upon the ground before this god (i.e, osiris. the kher-heb then says to the deceased, represented by his mummy or statue: i have brought unto thee the thigh (fig. 4) as the eye of horus. i have brought unto thee the heart; let there be no rising up against this god. i have plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (3 of 12 [8/10/2001 11:26:43 am] brought unto thee the antelope, his head is cut off; i have brought unto thee the duck, his head is cut off" here the sacrifice ends. the next part of the ceremony, i.e "the opening of t

em to fall headlong to the ground in the form of antelopes, and into the water in the form of fishes" for the text, see schiaparelli. il libro dei funerali degli antichi egiziani (in atti della r. accademia dei lincei; rome, 1883 and 1890, p. 94; naville, todtenbuch, chap. 134] p. 267 "thee thy mouth[1] and thy teeth" the kher-heb next calls on the sem priest four times "o sem, take the seb-ur[2 (fig. 5) and open the mouth and the eyes; and while the sem priest is performing the ceremony the kher-heb continues "thy mouth was closed, but i have set in order for thee thy mouth and thy teeth. i open for thee thy mouth, i open for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron tool with whi

en for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron tool with which the mouths of the gods were opened. horus, open the mouth, horus, open the mouth. horus hath opened the mouth of the dead, as he whilom opened the mouth of osiris, with the iron which came forth from set, with the iron tool (fig. 6) with which he opened the mouths of the gods. he hath opened thy mouth with it. the dead shall walk and shall speak, and his body shall [be] with the great company of the gods in the great house of the aged one in annu, and he shall receive there the ureret crown from horus, the lord of mankind" the kher-heb next says "let the ami-khent priest (fig. 7) stand behind him (i.e, the deceased, a

have come, i have brought [1. see schiaparelli, il libro dei funerali degli antichi egiziani; maspero, le rituel du sacrifice fun raire (in revue de l'histoire des religions, 1887, p. 159 ff. 2. for a complete list of these instruments, see schiaparelli, il libro dei funerali degli antichi egiziani, p.109] p. 268 unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes (fig. 8. a tomb-official, am-as, then takes up his position behind the deceased, and the se-mer-f and the kher-heb stand in front; the kher-heb repeating four times "the se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle of iron, then with a rod of smu metal; the am-as addressing the deceased "behold the se-mer-f; and the kher-heb saying, in the name of the se-mer-f "i

en speaks on behalf of the sem priest "thy mouth was closed up. i have ordered aright for thee thy mouth and thy teeth. thy mouth is firmly stablished. thy mouth was plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (5 of 12 [8/10/2001 11:26:43 am] tightly closed. his mouth is firmly stablished, and [his] two eyes are firmly stablished" the sem priest next presents to the deceased (fig. 9) a cone-shaped offering,[2] and at the same time the kher-heb says "open the mouth and the two eyes, open the mouth and the two eyes. thou hadst tightly closed thy mouth, thou hast [again] opened thy two eyes" then the kher-heb says, on behalf of the smer (fig. 10) priest who stands behind the deceased "one cometh unto thee for thy purification" next the se-mer-f comes forward with four box

9) a cone-shaped offering,[2] and at the same time the kher-heb says "open the mouth and the two eyes, open the mouth and the two eyes. thou hadst tightly closed thy mouth, thou hast [again] opened thy two eyes" then the kher-heb says, on behalf of the smer (fig. 10) priest who stands behind the deceased "one cometh unto thee for thy purification" next the se-mer-f comes forward with four boxes (fig. 11) in his hands, and the kher-heb says "o se-mer-f, take the four boxes of purification, press the mouth and the two eyes, and open the mouth and the two eyes with each of them four times, and say 'thy mouth and thy two eyes are firmly stablished, and they are restored aright' and say also 'i have firmly pressed thy mouth, i have opened thy mouth, i have opened thy two eyes by means of the f

h of them four times, and say 'thy mouth and thy two eyes are firmly stablished, and they are restored aright' and say also 'i have firmly pressed thy mouth, i have opened thy mouth, i have opened thy two eyes by means of the four boxes of purification' the sem priest then approaches [1# t'ettef. 2. a large collection of such offerings is exhibited in the third egyptian room] p. 269 the deceased (fig. 12) with the instrument#[1, and the kher-heb at 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 gr

m 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 eyes (four times, and say 'i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially where that religion had degenerated. in northern buddhist countries, it was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a charm or charms, and the universal amulet of the tibetan buddhist priests is the thunderbolt, supposed to have fallen direct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

while the perfumes must be benzoin, mace, and storax. for operations connected with religious and political matters, the magician must don a robe of scarlet and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was

yrnwyn periodical issued sporadically since 1977 by the association of cymmry wicca and the church of y tylwyth teg, devoted to welsh pagan traditions; includes articles on ley lines, astrology, megaliths, magick, ecology, and other occult subjects. it is issued by camelot press at po box 674884, marietta, ga 30006-0006. website: http//www.tylwythteg.com. sycomancy divination by the leaves of the fig tree. questions or propositions were written on fig leaves. if the leaf dried quickly after the appeal, it was an evil omen, but it was a good sign if the leaf dried slowly. symbolism (metapsychical) a term used by psychical researcher ernesto bozzano in relation to. cases in which, by subconscious or mediumistic methods, an idea is expressed by means of hallucinatory perceptions, or ideograph

e composed on a thursday, during the passage of the moon through the first ten degrees of libra, and when it is also in a favourable aspect with saturn and jupiter. the consecration consists in its exposure to the smoke of a perfume composed of incense, ambergris, balm, grain of paradise, saffron, and macis, which is the second coat of the nutmeg. these must be burnt with wood of the oak, poplar, fig tree, and pomegranate, and placed in a new earthen dish, which must be ground into powder, and buried in a quiet spot, at the end of the ceremony. the talisman must be wrapped in a satchel of sky-blue silk, suspended on the breast by a ribbon of the same material, folded and fastened in the form of a cross. the talisman of jupiter is held to attract to the wearer the benevolence and sympathy o

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

the world, a new age of eart h would arise. he also re l a t e d that after six months of unusual psyc h o l o g ical symptoms, as well as vivid dreams of a hauntingly beautiful, half-familiar world, he was transported to a beautiful otherw o r l d. he learned that he had lived there in another life, when he was known as neptune. angelucci wrote two books on his experiences and became a prominent fig u re on the contactee circuit. with the passing of the initial w a ve of enthusiasm about contactees, angelucci became little more than a distant m e m o ry of saucerd o m s heady early days. hi s death in los angeles on july 24, 1993, was little noted. in his time, however, his claims attracted the attention of the celebrated psychologist and philosopher c. g. jung, who wrote about them in on

tice-hall. athena in project al e rt, a self-published monograph, an indiana contactee known as tuieta prov i d e s a transcript of a three-day conference held at the tectonic base that is on planet eart h. the gathering brought together s p e c i fic comm a n d e r s. under the immediate superv i s i o n, guidance, and counsel of commander asht a r. among the speakers, who included such familiar fig u res in the ashtar command as ko rton, monka, and soltec, was the here t of o re obscure commander athena. at h e n a spoke of the role of earth women in the coming period of great tribulation. during this crisis many people would not surv i ve. t h e woman most likely to get through the catas t rophic earth changes, according to at h e n a, was one who re c o g n i zed the importance of p ro

force of robots, androids, and humanoids from genetic engineering did the empire s heavy lifting. atlantean science then fostered some bizarre genetic creations they discovered ways to cross-breed species to create mermaids and mermen, cyclops, unicorns and other creatures. that same genetic engineering gave atlanteans huge size and great strength. it all came crashing down, in both a literal and fig u r a t i ve sense, when the population s u r re n d e red itself to the pursuit of hedonistic p l e a s u res; in the meantime, evil at l a n t e a n scientists cracked the secret of mind contro l and tried to dominate the world and even the solar system. in due course the abuse of both p s ychic and material technology led to the geophysical cataclysms that destroyed the c o n t i n e n t. b

story in california going back to the 1930s as a kind of minor g u ru. when flying saucers rose to pro m i n e n c e in the late 1940s, adamski produced photographs of spaceships in the atmosphere and near the moon. on november 20, 1952, accompanied by six associates, including ge o r g e hunt williamson, he went out into the desert to meet a landed saucer and its pilot, a blondh a i red, angelic fig u re whom adamski would call orthon. adamski went on to write books, l e c t u re all over the world, and become the single most controversial saucer personality of the 1950s. though despised by conserva t i ve ufologists, who charged that his accounts of meetings with venusians, ma rtians, and sa t u r- 70 contactees nians amounted to bad science fiction, he was also widely re ve re d. in aug

feat u res, but it was able to communicate ment a l l y. it stressed the importance of ma t t h ew 24 in the new testament, the chapter in which jesus discusses the events that will take place just prior to the second coming. preston noticed that mr. brown robe, gray face, and the others never used the word go d but did talk of a u n i versal intelligence. still, he linked his visitors with bible fig u res. he bel i e ved brown robe, for example, to be a kind of angel, gray face a wa t c h e r from the ol d te s t a m e n t s daniel 4. preston s last abduction occurred one night in 1995 when a group of gray-skinned, largeeyed humanoids the classic grays of abduction lore took him into a ufo, where he was subjected to an apparent medical examination. on his return at 2:50 a.m, he heard a me

. after he wiped the water from his eyes, he was terrified to learn that he was holding the blunt end of a long scythe in the hands of a tall, large figu re with the face of a decomposing corpse. it w o re a black robe and a hood over its head. inside the eye sockets we re swirling whirlpools of black and dimly glowing reds. an odor of d e a t h permeated the air. perhaps sensing his f e a r, the fig u re assured him (whether telepathically or orally is not explained) that he would be okay, that it was not yet his time. the boy collapsed from exhaustion. when he re v i ve d soon there a f t e r, the fig u re was gone, and he felt curiously warm even though it was only f o u rteen degrees above ze ro. chorvinsky writes, i have investigated particularly intriguing cases in which the reaper h

n d ow of the family s apartment. just as he was waving at her, he felt a golden light surrounding him and an intense heat surging all t h rough his body. he found himself ascending inside the light until, suddenly, a gold and silver spaceship appeared just above him. it had no door, but he entered it by passing through a wall. inside a circular room he encountered a hairless, androgynous-looking fig u re who jananda sensed was male. the fig u re, dressed in a silver uniform with a pyramid logo on his chest, said his name was jahrmin (pro n o u n c e d ya r m i n. a tall blond woman appro a c h e d him, touched his hand, and let him know via telepathy that her name was ja n a. through her touch, the boy found himself transformed into a young man. jana told him that he had a mission on eart

south american humanoids. strange magazine 8 (fall: 21 23, 44. karen late at night, on the highway between ma t i a s and barbosa, brazil, on ja n u a ry 21, 1976, a couple in a car saw a blue light envelope the landscape. the light moved tow a rd them until it cove red their vehicle. the car was absorbed as if through a chimney into a brilliantly luminous circular object. two dark- f e a t u red fig u re s, male and more than six feet tall, appro a c h e d and signaled that the two humans should step out of their car. the ground seemed to move under them, and the woman said she felt d runk even though she had consumed no alcohol. the couple could not understand the a l i e n s strange language until one gave each of them a headset and plugged it into a device. at that moment, the words be

ve r s. a third major bvm appearance occurred at knock, a small village in western ire l a n d s county ma yo, in 1879. a commission of inq u i ry set up by john mc hale, the arc h b i s h o p of tuam, investigated it soon afterw a rd. on the evening of august 21, ma ry beirne, a middle- aged housekeeper for the local priest, was walking by the chapel when she was surprised to see three beautiful fig u res, one re s e m b l i n g the bvm, the other st. joseph, the third a b i s h o p, standing motionlessly near an altar. a white light surrounded them. she thought someone had put on a display of statues. sh e went to a friend s house and stayed for half an h o u r. when she and her friend ma ry mcloughlin we re on their way back to the p r i e s t s house, her friend re m a rked on the figu

rom the lamb, while the latter stood in front from it, and not resting on the wood of the cross. around the lamb a number of gold-like stars appeared in the form of a halo. this altar was placed right under the window of the gable and more to the east of the figures, all, of course, outside the church at knock (mc- clure, 1983) the other witnesses came to the scene and o b s e rved the motionless fig u res. though it was raining all the while, they would re p o rt, the ground around the fig u res remained dry. yet when ma ry be i r n e s mother appro a c h e d to kiss the bv m s feet, she felt nothing. sh e could see the fig u res, but she could not touch them. eve n t u a l l y, the fig u res faded away. all in all, at least fifteen persons saw them. knock is now a major destination for m

nes, 1976) a mothmanlike cre a t u re was also invo l ve d in a close encounter of the third kind fro m sandling pa rk, near hyde, kent, england, on november 16, 1963. that evening a group of young people saw a glowing oval, some fif t e e n to twenty feet in diameter, hovering over a field. a few seconds after the ufo disapp e a red behind a clump of trees, witness jo h n flaxton related, a dark fig u re shambled out. it was all black, about the size of a human but without a head. it seemed to have wings like a bat on either side and came stumbling tow a rd s us. we didn t wait to inve s t i g a t e( the sa l twood my s t e ry, 1964. this is the only know n re p o rt to link such a cre a t u re with a ufo. whatever mothman may or may not have been, no encounters with it have been reported

hael saint michael the archangel is perhaps best k n own from the traditional georgia sea islands spiritual michael, row the boat a s h o re, but even in contemporary time some people claim to have experienced his p resence. one is a southern california woman, melissa macleod, a practicing roman catholic. in the 1980s, she experienced terrifying nocturnal visitations in which a tall, black-hooded fig u re stared at her menacingly from beside her bed. she is convinced, according to ufologist ann dru f f e l, that her intense belief in michael saved her f rom this demonic manifestation. fascinated by macleod s experiences, a friend, writer and parapsychologist stephen a. schwartz, engaged in three months intense meditation to see if he could visualize michael. after three months, a point of

teros are engaged in a protracted but ultimately futile conflict with their evil counterparts. after its exile from am a z i n g, the sh a ver myst e ry passed from the attention of all but a tiny band of occult and tru e- m y s t e ry enthusiasts, who continued to re p o rt on and speculate about deros and caverns in amateurish new s l e tters as well as pa l m e r s periodicals. the m y st e ry fig u red in a few not widely read ufo-era books, including eric no r m a n s the un d e r- pe o- p l e (1969) and brinsley le poer tre n c h s se c ret of the ages: ufos from inside the ea rt h( 1 9 7 4. se veral writers of a skeptical bent have argued that through sh a ve r, as one puts it, palmer a lmost single-handedly created the myth of u f os as extraterrestrial visitors (kafton- minkel, 19

as about to turn his head in the op- 266 wanderers posite direction when he thought he heard music. looking outside, he saw a group of little people no more than three or four inches high dancing under the elm tree. they also seemed to be humming along with the melody. the scene was clear and unmistakable. yet, still unable to credit his senses, he turned away, then glanced back. the strange tiny fig u res we re still there. he got up and looked through another window in case the whole scene was simply a trick of light. he could still see the fig u res. he moved about v i g o rously to discharge any extant images kept over from sleep. after five minutes the little people began to fade away, and soon only the grass on which they had been moving re m a i n e d. exhausted, he returned to bed

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

oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the ficus religiosa, or the holy bo tree of india. something of the true significance of the traditional tree of life may be observed in the ideas connected with the worship of this emblem. the fig, when planted with the palm, as it frequently is in the east, near temples and holy shrines, is regarded as a peculiarly sacred object. when entwining the palm, which is male, it is always female; from their embrace kalpia, or passion, is developed. this union causes the continuation of existence and the "revolutions of time" the whole constitutes the tree of life. in ceylon, there stands at t

, was copied from the inner walls of a cave in southern india. the picture is said to be a faithful representation of the version of the story as accepted in the east. of the myrtle, payne knight says that it "was a symbol both of venus and neptune, the male and female personifications of the productive powers of the waters, which appear to have been occasionally employed in the same sense as the fig and fig leaf" the same writer refers to the fact that instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular personification of the deity, and "significant of some particular attribute, and in g

he tree and serpent, according to ferguson, are symbolized in all religious systems which the world has ever known. the two together are typical of the processes of reproduction or generation. they also symbolize good and evil and the cause which underlies the decline of virtue. among the numberless fruits which from time to time have been regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to

as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing

all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or "touched by holy fire" of this sacred place forlong writes "christianity has never neglected this so-called pagan shrine, nor yet misunderstood it, if we may judge by the saint she has located here, for mr. hobhouse found in the rocky chasm dipped in the dews of castaly, but safe in a rocky niche, a christian shrine; and close by a hut called the chu

GILBERT THE MAGICAL MASON

the flight of birds with much ceremon255 ial; as they sat facing the north, birds on their right hand, the east, were presages of good; of evil on the left. birds bringing good luck were owls, storks, doves and the swan; the phrase 'an owl is out''itis a lucky moment. of unlucky omen were swallows, hawks, and vultures; also magpies and bats, if they entered a house. sukomanteia in this method by fig leaves the enquirer's name and his question were written letter by letter on leaves placed in a row: these were then exposed to the wind during the recitation of a prayer to the gods. when this was concluded the letters on the leaves which remained in their places beingputtogether supplied the answer. alektromanteia a place was covered with dust, and all the letters were written in the dust an

tion of the wanderings of demeter in search of her daughter, persephone.thesixth day was named that ofiakchos,son of jupiter and demeter, who was one form of the god, bakchos, or bacchus.thiswas the most important day of the festival.astatue of the god, bearing a torch and garlanded with myrtle, was carried in procession along theiera ados -sacred way- once halting to rest atiera suke -the sacred fig tree- amid joyful songs and dancesandthe beating of brazen vessels, all the way from the cerameicus to eleusis, entering by themuslikeeisodes,or mystical entrance. according to herodotus a crowd of even30,000persons had been seen on these occasions. on arrival at eleusis the epoptai and mystai alone were allowed to remain, all the visitors being sent away by the heralds, with the words:'ekas

GILBERT THE SORCERER AND HIS APPRENTICE

d, straight lines of infinite length might be drawn from you in every direction -allbeing infinite, all are equal, therefore you are in the centre of.an infinite sphere.this,on the flat, can only be represented by a circle. the inside of which is blank because undifferentiated. the bounding circle forming a good symbol of infiniteduration becauseithasno point at which you cansa.yitbegins or ends (fig. 1).thecontents, so to say;ofthis infinite sphere, are what is calledinsanscritmulaprakriti, or..the. root of matter, homogeneousworld-stuff..so soon as the first flutter. of manifestation begins, the first differentiated point may fitly be represented by a dot in the centre of the circle (fig. 2).themost elementary form of manifested matter is revolution in theformof a vortex-ring, as shewn i

lyitis the objective energy which does something, and the subject- matter to which that something is done.themost obvious symbol for the receptive matter is water, whose characteristic, when lying at rest, is to repose in a horizontal plane;sovasthe point in the circle symbolises the first manifestation, the horizontal line symbolises the first division into receptive and energising, and gives us fig. 3.thecirc1erepresenting infinity, and the diameter man255 ifested matter which is finite, we should naturally expect tooccultsymbology175findthattherewas no discoverable relation between them 255'thefinite cannot comprehendtheinfinite. andsoinfactitis; this relation, the despair of mathematicians, is usually symbolised bythegreek letter 1t -initself a meaningless symbol,butto those who know t

d bythegreek letter 1t -initself a meaningless symbol,butto those who know that it is really a corruption of the hebrew letteri'1which symbolisesthefemale or receptive principle,itat once becomes fullofmeaning; and we see that thegreat1tproblem,as it iscalled.orsquaringthecircle, will only be accomplished when. the finite is re-absorbed into the infinite.itis to be noticed also, that this symbol (fig. 3) is the alchemical symbol for salt, which signifiestheunion of two natures, a correspondence which will beofuse to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circle (fig. 4, which therefore represents matter in manifestation or matter v

so the symbol oftherenewing of mere physical life.everyonewill interpret the symbol according to the extent of his own development; to the purelymaterial.manit will be phallic, and nothing more.themost highly spiritual will see inittheglyph ofthewhole divine plan. regardingthecosmos,itsgenesis, progress, and destiny. looking on revolution as the first manifestation of matter,ifwe cause the cross (fig.4)to revolve rapidly, the ends will bend away fromthedirection of rotation, and thus the form known as the swastica (fig. 5* becomes the natural glyphofmatterinrevolution -thatis, in manifestation. this is oneofits meanings, for it has many. but now, since all matter in manifestationmusthave three*the arms of the swastica are sometimes turned the other way; the interpretation varies according

on this old symbol maybefound in schliemann'stroas.176thesorcererand his apprenticeelements- namely, spirit, matter, and 'that' which unites them, which we for the present call 'fohat- clearly a simple line is incomplete as a symbol; therefore on this earth plane we require a figure which shall typify three in one, and this the triangle does better than any other figure.thetriangle apex upwards (fig. 6) symbolising the aspiring nature of fire, that with the apex down (fig. 7) the unstable quality of water, and also by its base upwards the horizontal extension. as these elements become more material still, their base lines are doubled; thus air partakes of the aspiring quality of fire,butin a more material and earthy state, and accordingly the symbol of air is (fig. 8. similarly earth is m

ex down (fig. 7) the unstable quality of water, and also by its base upwards the horizontal extension. as these elements become more material still, their base lines are doubled; thus air partakes of the aspiring quality of fire,butin a more material and earthy state, and accordingly the symbol of air is (fig. 8. similarly earth is matter in a still more gross state than water, and its symbol is (fig. 9; and thus we get the four elements of the ancients. in regard to these i should like to say to men of science, that if it be true that there is one primordial substance, then every substance we see around us, or which we can find, must be a mode or condition of this one, and the ancient classification which postulated four typical modes only, viz. the solid, liquid, gaseous, and igneous, is

solid;butthere was a time when the normal condition of gold was liquid, and that of water gaseous or perhaps igneous. this view of the elements may lead to theories and discoveries of science undreamed of at present. from these forms the circle, the cross, and the triangle appropriately grouped, many other symbols may be formed; thus take, for instance, the well-known symbol of the planet venus (fig. 10. after the final and deepest fall of man into matter, his consciousness descended from the circle of infinity, his spiritual being into the cross of matter; hence passional desires, and all that is symbolised by venus, and the cross below the circle became a most appropriate glyph for the power which was then dominant in his life, and for the part of his nature which is now subject to thos

ooks on occultism that the signs of the zodiac were originally only ten, and that virgo and scorpio were originally one, as the likeness of the symbols seems to indicate, libra being added by the egyptian priests.inthis there is a certain amount of truth. libra was introduced by the priests of egypt, or perhaps earlier, but not as an additionbuta substitution; the original sign was the altar ara (fig. 11, sometimes called the altar of abel, which, with the decanal signs, clearly shows the mystery of the atonement, rising above the law of karma.thesign of libra, or the balance of the table of osiris, indicates the weighing of the actsofthedead, and the future state as the certain result thereof, a conception natural and obvious to a people whose ideas were bounded by the lower principles, a

on natural and obvious to a people whose ideas were bounded by the lower principles, and who had not learnt the possibility of rising above these principles and beyond the law of karma.thesubstitution of libra for ara marks a distinct stage in the progress of religious history; many others are marked in the zodiac, and will appear as we proceed.thesymbol of libra is simply ara cut off at the top (fig 12. to see one instance of how these symbols are written on the face of physical nature, and how everyone of them must be in fact just as true on the physical plane asitis on the abstract metaphysical or spiritual plane, consider a ray of light. we know it is threefold; we pass it through the triangle, that is the prism, whose section is triangular, and the unity becomes a trinity, three prism

n as the symbol of man. its six sides, unfolded,178thesorcerer and his apprenticeform the cross, with which we commenced; and the cross arm removed consists of. three squares, symbolic of the upper triad; the uprightoffour squares, symbolic of the lower quaternary.[paper read on 11 december 1891. reprinted fromtransactionsof thescottishlodge of thetheosophicalsociety,vol. 1,partii,(1891),pp.25-8.1fig. 1 fig.3fig. 5 fig. 2fig,4fig.6179fig.12fig.lq. fig.14fig.11fig. 7 fig.13fig. 9fig.isfig.lq20.theesoteric teachingontheoriginandsignificance ofthezodiacat most we can expect to makebuta small beginning upon this, because the teachings of the zodiac run pretty much through the whole of the hermetic philosophy. but, as you all know, the lecturer at our last meeting laid a very fine and solid fou

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

y foundation upon which we will build. to define what we are discussing, let us suggest that time and all related forces (such as space and matter) may be described in such a way as to form a line, on which we can define four major events. that which is before (even beyond) the framework of the line, the start of the line (the alpha event, the line itself and the end of the line (the omega point (fig 1. for ease, let us call this line the cosmic timeline. from the gnostic understanding what which exists before and beyond the timeline is perfection, the treasury of light (we will return to this soon, the end of the timeline is the omega day or the apocalypse, the timeline itself is formed by the various stages of human development, while the alpha event is how time, space and matter began

y be related to the mesoteric or intermediate teachings. the multitudes who are symbolic of the exoteric or outer teachings. to understand the alpha event we need to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend form the language or symbol system of the mysteries (see fig 2. myths and legends of cosmic error in the biblical account we read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanit

dition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we could try a modern legend. in one fig 2 a multiple views of the central event. each offering a different perspective of the central truth. gnostic theurgy page 17 science fiction like religion, for example, there is a tale of primal spirit beings called thetans who are caught by one of their own who has become corrupt. he sets traps by showing them intricate mind patterns and they become so immersed in these patterns that they bec

tapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothetical timeline (the omega point, matter has reached it highest pinnacle, while spirit is at its lowest ebb. if

n itself, probably cannot be considered ethically evil, it is, however, fallen- designed in error, and therefore a mixture of light and darkness. as nature enters the human sphere, then the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites of an ethical nature. humanity can critically reason beyond genes and memes, beyond the archons, beyond the alpha event and return to the higher spiritual worlds. this means that mans error cannot be excused. he must awaken himself and achieve a rectification of the scheme of things. this rectification, however, can only occur after the nature of t

he ancient and modern basis for a multidimensional model of the universe and man. the scientific basis for this understanding is found in what we call the refraction model of reality. the refraction model of reality the refraction model is based on the simple observation of what occurs when light is refracted through a prism. if a light is shone through a prism the result is a spectrum of colour (fig 4. the ancient gnostics used the rainbow as a symbol for the multi-faceted nature of the universe, and when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various

e seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24 1. the quantity and/or quality of the light source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lower worl

old system (derived from the kabbalah. both interlock and work well in combination. together these systems illustrate the multi-dimensional nature of reality, the earth is only the base plane from which other realities are hidden. there can be many views of such a structure, ranging from alternative dimensions and discrete planes to multiple time tracks, each has their place in our understanding (fig 5) even if we wish to consider that the descriptions of gods, archangels and angels as outmoded, gnostic theurgy page 27 they can still be interpreted as symbolic of other life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal syste

h. arch angels. plane of life spirit. briah. arch angels. plane of thought. yetzirah. angels. desire plane. yetzirah. angels. physical world. assiah. human spirits. from briah through to assiah there are mixtures of light and darkness due to the alpha event. accordingly there are destructive as well as constructive arch angels, demons as well as angels and fallen spirits as well as human spirits. fig 5 gnostic theurgy page 28 the plane of virgin spirits this is also known as the monadic plane. from this plane the true self (yechidah) or the pneumatic light self operates in the present cycles, though in most of humanity it is in a embryonic form only. in the cycles of creation this is the plane from which polarisation and differentiation originates. it is on this level that the seven rays r

eligious imagery as middle class catholicism and devil oriented fundamentalism which are based on the arousal of emotion and fear. in connection with each state leary gives a range of correspondences. to give you some idea of his system we have included a selection of same. following each level is given the directing intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic. atomic. electron. physics. buddhism nucleus white light cellular. dna. rna. biology. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mi

carnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now that you have some understanding of the multi-dimensional nature of the universe we need to re-consider our refraction model in the light of the alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation or action of a secondary spiritual source. in the gnostic interpretatio

the lord of light, and the secondary force as ahriman. depending on the period, the zoroastrian model varies, sometimes we have spenta mainyu battling ahriman, other times we have a more warrior version of ahura mazda doing battle, however, the duality is still the same. if we decide to use the biblical mythology for its symbolic value, we would arrive at a structure like that seen illustrated in fig 6. what is interesting about this structure is that if we spent a little time and some imagination, it can be readily translated into terms of light and relations between objects. when we undertake such an interpolation we find we have all the elements for the creation of a hologram (fig 7. while i agree our religious imagery may only reveal the holographic elements in fig 6 source michael sat

ave taken different paths and are no longer in phase with each other. the film simply records this interference pattern, which is the hologram. to reconstruct (view) the image, the hologram is illuminated by a beam of light, which is diffracted by the interference pattern on the film. this reproduces the original surface pattern of the object in three dimensions. encarta encyclopaedia, microsoft (fig 7 microsoft. gnostic theurgy page 34 the three dimensional image of the hologram is created before our eyes in space by two beams of coherent light. the waves overlap standing wave patterns over a certain region of space which subtract and add to the light field. our consciousness sees the image as real even though there is nothing solid in space. one can put one hands through the the image wh

me the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen and is under the dominion of darkness. since the spiritual worlds are under the laws of light and the fallen worlds are under the laws of darkness, there is an immense barrier between man and the higher worlds (fig 8. the great chasm the powers of light, the static laws, the christed ones, the elohim. this world is known as the treasury of light or the pleroma. chasm the rulers of this world, the powers of darkness. this world is known as the world of the archons. fig 8 gnostic theurgy page 37 primary. the seven planes. four worlds. lifeforms. rosicrucian kabbalah traditional static. divine plane. atzilu

riah. arch -angels. dialectic. plane of infernal spirit. briah. arch-demons dialectic. plane of death spirit. briah. arch-demons static. plane of thought. yetzirah. aeons. dialectic. plane of thought. yetzirah. archons. static. desire plane. yetzirah. angels. dialectic. desire plane. yetzirah. archons. static physical world. assiah. human spirits. dialectic. physical world. assiah. fallen forces. fig 9 static systems mixed systems chasm gnostic theurgy page 38 this barrier cannot be crossed by those who are governed by dialectic law and this includes both the earth sphere and the lower spiritual planes. the intermediate planes are mixed in their characteristics and while under dialectic law are comprised of both light and dakrness. the highest spiritual worlds are governed by static laws

wrath. it is also interesting to note that the magicians who designed the planetary kamea s or talismans knew this very well. each planet had a spirit and an intelligence, a light side and a dark side, a force of light and a fallen vortex. when we apply our understanding of this schism to our model of the planes and worlds, we begin to get an accurate representation of the state of the universe (fig 9) gnostic theurgy page 39 we can see how the lower planes are in a constant state of conflict, though light forces exist in the lower worlds they are under the dominion of the archons and are, accordingly, for all intents and purposes held captive. this brings so much meaning to the following quote from the book of ephesians. for we wrestle not against flesh and blood, but against principalit

earth is radically different from earth religions, to worship the earth is to worship a cage, to be subservient to the earth is to risk annihilation. the earth is a living field, but like everything else on the physical plane, it is in a state of flux and drifts between light and darkness. the earth logos receives mixed energy currents from the solar sphere and transmits them to the earth system (fig 10) the body or form of the earth is covered by a fig 10- gnostic theurgy page 43 grid-like pattern of energy lines. these lines (like acupuncture points on the human body) relay the energies received and condition the physical and psychic environments on the earth s surface. in addition to these lines there are seven earth chakras which, in some sense, mirror the chakras which exist on the hu

is based, man is a complex being. he is composed of multiple bodies or levels, each of which represent a specific strata of activity within his nature and each of which has a differing origin and goal. the structure of man is basically fourfold, as is the custom with the hebrew system, and is related to the four worlds and the four letters of the tetragrammaron or secret formula of god (yhvh (see fig 11) the guph the guph is the physical body and related electro-magnetic fields. it has no innate immortality and returns to the earth at death (in pre-fall man the guph was simply an electro-magnetic extension of the higher bodies with no related physical form. the nephesh the nephesh is roughly defined as the instinctual bodies. it can be divided into upper and lower forms and these could be

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

pe such as a circle or triangle. the symbols of the cosmic elements are iideal to use for this purpose. step 2. assemble the appropriate magical instruments to correspond with the idea of the operation. for example, if your object is the aethyr kf r and specifically, the wheel of khr, then you will want the colors violet and blue, pperhaps an amethyst or lapis lazuli, wood from an oak, ppoplar or fig tree, and the scent of saffron. your weapon would be a sceptre, and so on. you can use crowley's liber 777 to determine exact correspondences, but you are encouraged to use your own intuition and imagination as well. the iimportant thing in this step is to make your surroundings "feel right" to you. step 3. imagine the object, deity or place that you have chosen clearly before you "see" the co

HANDBOOK OF EGYPTIAN MYTHOLOGY

nt figures of nut stretching across the ceilings. in funerary religion nut was regarded as one of the most helpful goddesses. she was sometimes carved or painted on the underside of coffin lids, so that she could embrace the deceased for all eternity. in the book of the dead and in decorated tombs she was shown in a paradise garden as the goddess of the 174 handbook of egyptian mythology sycamore-fig tree. in this role, nut gave water and food to refresh the newly dead and strengthen them for their journey through the underworld. see also cattle; geb; hippopotamus goddesses; mehet-weret; ra; shu and tefnut references and further reading: b. s. lesko. the sky goddess nut. in the great goddesses of egypt. norman, ok: 1999, 22 44. r. a. wells. the mythology of nut and the birth of ra. studien

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

e can also break the spell and get rid of the old lover to make way for the new. you must call on nai-no-kami, the japanese god of earthquakes. begin on the third tuesday of the month, and at 9 p.m. enter into a quiet area; the only light must be the flame from one large, black candle. ring a clear bell three times, and on parchment paper draw the symbol for the sun, the moon and the planets (see fig. 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

ing happen. use this method to interpret what your future intends. you can also change your future by manipulating the cards in a certain way. you will learn how to position the cards and what the meaning is for each of the positions. draw twelve circles, in a circle, like the numbers on a clock big enough to set cards in. each of these circles represents a particular department of your life (see fig. 2) figure 2- the card spell the first circle of the card spell has to do with you personally, your ego, your personality, what you do with yourself alone and separate from all other contacts. it has nothing to do with your family or your partner; it's you alone facing the world. the second circle has to do with your natural resources. it is involved with where you go, the source of your stren

INITIATION INTO HERMETICS

is known as tumo in tibet. any kind of combustible material can be ignited with the outward-projected fire element. the bible describes similar occurrences where stakes soaked with water were set on fire by means of the fire element. there is no doubt that a plant, for example a tree, can be made to die through the projection of the fire element. did not our lord jesus christ make the leaves of a fig tree dry up to demonstrate his power? he considered the same law, performing the projection with the help of a magic word quabbalah that indirectly caused the fire element to carry out his command. backed by the universal laws respecting the mastery of the elements, the perfect magician will bring about a number of other magic performances with the aid of the elements. 15. levitation phenomena

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mie, if the bees were not of so great valour and virtue (value and dignity. beehive of the romish church: hone s ancient mysteries described, p. 283. in the second edition of nineveh and its palaces, by bonomi (london, ingram, 1853, p. 138, the head-dress of the divinity ilus is an egg-shaped cap, terminating at the top in a fleur-de-lis; at p. 149, the dagon of scripture has the same; at p, 201, fig. 98, the same ornament appears; at p. 202, fig. 99, a bearded figure has the usual fleur-delis. in the same page, the tiaras of two bearded figures are surmounted with fleurs-de-lis. at p. 332, fig. 211, the assyrian helmet is surmounted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles

appears; at p. 202, fig. 99, a bearded figure has the usual fleur-delis. in the same page, the tiaras of two bearded figures are surmounted with fleurs-de-lis. at p. 332, fig. 211, the assyrian helmet is surmounted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles a fleur-de-lis; at p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hierogly

france, similarly to the token, or symbol, or brand, denoting the royal domain, the property, or the sign upon royal chattels (the broad arrow, as used in england, is the lis, or the fleur-de-lis. the mark by which criminals are branded in france is called the lis fleur-de-lis. the english broad arrow the mark or sign of the royal property, is variously depicted, similarly to the following marks: fig 1. fig 2. fig 3. fig 4. fig 5. the english broad arrow. 49 fig. 6. these are the three nails of the passion. in figs, 1 and 2 they are unmistakably so, with the points downwards. figs. 3 and 4 have the significant horizontal mark which, in the first centuries of christianity, stood for the second (with feminine meanings) person of the trinity; but the points of the spikes (spicce, or thorns) a

english broad arrow. 49 fig. 6. these are the three nails of the passion. in figs, 1 and 2 they are unmistakably so, with the points downwards. figs. 3 and 4 have the significant horizontal mark which, in the first centuries of christianity, stood for the second (with feminine meanings) person of the trinity; but the points of the spikes (spicce, or thorns) are gathered upwards in the centre. in fig. 5 there are still the three nails; but a suggestive similarity to be remarked in this figure is a disposition resembling the crux-ansata an incessant symbol, always reappearing in egyptian sculptures and hieroglyphics. there is also a likeness to the mysterious letter tau. the whole first chapter of genesis is said to be contained in this latter emblem this magnificent, all-including tau. thr

the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the formal zodiacs of all countries, whether origidal zodiacs, or whether produced in figure-imitations by recognising tradition. the marks or fig. 7. the letter shin 50 the rosicrucians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templar banner: th

hin 50 the rosicrucians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templar banner: the famous beauseant. fig. 9. fig. 8 is the symbol, or hook, of saturn, the colour of whom, in the heraldic configuration, is sab, sable, or black, divided, party per pale, with the opening light of the first crescent moon of the post-diluvian world* fig. 9 is the same* the shining star as the harbinger in the moon's embrace. meaning the divine post-diluvian remission and reconciliation. thus the sublime mahometan myth

me mahometan mythic device or cognisance the crescent of the new moon (lying on her back, and the shining star in this display: or rather the new moon, as thus" the beaus ant of the templars. 51 grandly mystic banner, denominated beaus ant( beau- s ant, revealing a whole occult theosophy to the initiate, which the leaders of the templars undoubtedly were. the difference between these two figures, fig. 8 and fig. 9, is, that the fly of the ensign marked fig. 9 is bifurcated (or cloven) in the lighted part. we subjoin the representation of the wondrous banner of the poor soldiers of the temple, as depicted abundantly on the spandrels of the arches of the temple church, london. fig. 10. fig. 11. von hammer s mystery of baphomet revealed contains much suggestive matter relative to these myster

crocosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians. fig. 14 and the whole theory requires a key of explanation to render it intelligible; which key is only darkly referred to as possible, but refused absolutely, by these extraordinary men, as not permissible to be disclosed. as they, however, were very fond of diagrams and mystic figures, of which they left many in those rarities (mostly ill-executed, but each wonderfully suggestive) called gnostic

stly ill-executed, but each wonderfully suggestive) called gnostic gems, we will supply a seeming elucidation of this their astrological assumption of what was earliest; for which see the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of thes

ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of these rays) at fig. 13. mysteries of the cross. 63 the junction-point, or middle point, forms the cross as thus: fig. 15 (b) cross (c) fig. 16. fig. 17. fig. 18. fig. 19. in figure c, the union of fig. 16 and fig. 17 forms the cross. fig. 18 is the mundane circle. fig. 19 is the astronomical cross upon the mundane circle. the union of fig. 18, fig. 17, and fig. 16, in this respective order, gives the crux-ansata

(c) fig. 16. fig. 17. fig. 18. fig. 19. in figure c, the union of fig. 16 and fig. 17 forms the cross. fig. 18 is the mundane circle. fig. 19 is the astronomical cross upon the mundane circle. the union of fig. 18, fig. 17, and fig. 16, in this respective order, gives the crux-ansata, so continual in all the egyptian sculptures, which mark or sign is also the symbol of the planet venus, as below. fig. 20. the crux-ansata. fig. 21. mark of the planet venus. their origin is thus traced clearly to the same original meanings, which reappear under all sorts of disguises, and are varied in innumerable ingenious ways, in all the mythologies incessantly disclosing, and inviting, and as continually evading and escaping discovery. this abstruse mark particularly abounds in the egyptian temples, wher

of the crosier (in his left hand, be itremembered. this crosier is the ancient pedum, or lituus. at brent-pelham, in hertfordshire, there is a tomb, bearing the name of a knight, pierce shonke, built in the wall. he is said to have died a.d. 1086. under the feet of the figure there is a cross-flourie, and under the cross a serpent (weever, p. 549. there is an inscription which, translated, means: fig. 22. cross-legged effigies. 135 nothing of cadmus nor saint george, those names of great renown, survives them but their names; but shonke one serpent kills, t other defies, and in this wall, as in a fortress, lies. see weever s ancient funeral monuments. he calls the place burnt pelham, and he says: in the wall of this church lieth a most ancient monument: a stone wherein is figured a man, an

ter. o brien's round towers of ireland, 1834, p. 359. i apprehend the word sin came to mean lion when the lion was the emblem of the sun at his summer solstice, 136 the rosicrucians. when he was in his glory, and the bull and the man were the signs of the sun at the equinoxes, and the eagle at the winter solstice. anacalypsis, vol. ii. p. 292. figure 23 is an egyptian bas-relief, of which the ex- fig. 23. planation is the following: a is the egyptian eve trampling the dragon (the goddess neith, or minerva; b, a crocodile; c, gorgon's head; d, hawk (wisdom; e, feathers (soul. the first and strongest conviction which will flash on the mind of every ripe antiquary, whilst surveying the long series of mexican and toltecan monuments preserved in these various works, is the similarity which the

travel in central america. the tables of stone. chapter the sixteenth. the round towers of ireland. t is astonishing how much of the egyptian and the indian symbolism of very early ages passed into the useages of christian times. thus: the high cap and the hooked staff of the god became the bishop s mitre and crozier; the term nun is purely egyptian, and bore its present meaning; the erect oval, fig 24. fig. 25. fig. 26. symbol of the female principle of nature, became the vesica piscis, and a frame for divine things; the crux ansata, testifying the union of the male and female fig 27. fig 28. fig 29. fig 30. i 138 the rosicrucians. principle in the most obvious manner, and denoting fecundity and abundance as borne in the god s hand, is transformed, by a simple inversion, into the orb sur

, the subterranean churches and chambers, the choirs, and the labyrinths, were all intended to enshrine (as it were) and to conceal the central object of worship, or this sacred stone. the pillar of suerio, near forres, in scotland, is an obelisk. these obelisks were all astrological gnomons, or pins, to the imitative stellar mazes, or to the fateful charts in the letter-written skies. the astro- fig. 31. the letters s and z. 139 nomical stalls, or stables were the many sections into which the hosts of the starry sky were distributed by the chaldseans. the decumens (or tenths, into which the ecliptic was divided, had also another name, which was ashre, from the hebrew particle as, or ash, which means fiery, or fire. the romans displayed reverence for the ideas connected with these sacred s

ius of halicarnassus. the vowels were retained to a comparatively late period in the mystic allegories relative to the solar system. the seven vowels are consecrated to the seven principal planets (belot, chiromancie, 16th cent) the cause of the splendour and variety of colours lies violet. 7. indigo. 6. blue. 5. green. 4. yellow. 3. orange. 2. red. 1. most refrangible ray. least refrangible ray. fig. 33. prsmatic spectrum. deep in the affinities of nature. there is a singular and mysterious alliance between colour and sound. there are seven pure tones in the diatonic scale, because the harmonic octave is on the margin, or border, or rhythmic point, of the first and seventh, like the chemical dark rays on the margin of the solar spectrum (see explanatory chart of the prismatic colours abov

p bass vibration of ether. to produce the sensation of red to the eye, the luminous line must vibrate 477 millions of millions of times in a second. blue, or rather purple, is the high treble vibration, like the upper c in music. there must be a vibration of 699 millions of millions in a second to produce it; while the cord that produces the high c must vibrate 516 times per second. 2 1 3 4 5 6 7 fig. 32. fig. 32a. 144 the rosicrucians. heat, in its effect upon nature, produces colours and sounds. the world s temperature declines one degree at the height of 100 feet from the earth. there is a difference of one degree in the temperature, corresponding to each 1000 feet, at the elevation of 30,000 feet. colouration is effected, at the surface of the earth, to the same amount in one minute th

emale discus, or organ, waxing and waning, negative or in flower, positive or natural, alternately red and white, as in the rose of the world: rosamond, rosa mundi. and where we will adduce, as our justification for this new reading of the origin of the order of the garter, the very motto of the princely order itself: honi soit qui mal y pense! or, yoni soit qui mal y pense* tablier, fr= apron. o fig. 34. 158 the rosicrucians. what this yoni is, and the changes meant and apotheosised through it, the discreet reader will see on a little reflection. all the world knows the chivalric origin of this most noble order of the garter* it arose in a princely act, rightly considered princely, when the real, delicate, inexpressibly high-bred motive and its circumstances are understood, which motive i

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish

unruly passions and the worldly appetites of the brethren are laid as a fitting sacrifice to the genius of our order. the proper form of a masonic altar is that of a cube, about three feet high, with four horns, one at each corner, and having spread open upon it the holy bible, square, and compasses, while around it are placed in a triangular form and proper position the three lesser lights. 111. fig. 2 is taken from the same source. the stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custom of having the three candles beside the seats of the three principal officers, but they are still in the same relative positions. in this, as in other matters, there is no orthodoxy in masonry

south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the squar

nd shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and 6 157. 158. in the hieroglyphs the form has become like fig. 5, while in the papyrus of ani it appears as in fig. 6. 159. dr. mackey has made a special study of these two pillars in their later jewish form. he speaks of them as memorials of god fs repeated promises of support to his people of israel, since jachin is derived from jah, which means gjehovah h, and achin, gto establish h, and signifies ggod will establish his house in israel, h while boaz

rst of these is what is called a scale-drawing, showing the proportions of the pillar exactly as it was, but as it never could have been seen by any human being, because of its size. the second is an enlarged drawing, of the same character, of the capital (or, as it is called in the bible, the chapiter) to show the detail of its somewhat complicated workmanship. there is also a small ground-plan (fig. 7) of the temple, to show the position of the 161. figure 7 162. 163. pillars in relation to the porch. it will be seen that they were not within the porch, but just outside it. this ground-plan has been drawn to scale according to the biblical measurements, but it should be noted that in it no account is taken of any other doors than that of the porchway, or of the curious little side-chapel

ll is not left in the way. 241. the r. w. m. has as his jewel the square, which indicates the third outpouring of divine force, from the first logos, the first person of the trinity, and has therefore the same significance as the gavel, his instrument of government. the symbolism of the gavel is very profound; to explain it i must draw attention to what is probably the oldest symbol in the world (fig. 8a. 242. figure 8. 243. 244. this long line with two crossed bars upon it has for uncounted thousands of years been the special sign of the supreme being. the pygmy race is probably the most primitive at present existing, but even they have that symbol for their chief. older people will remember the excitement that was caused when the famous explorer stanley journeyed into the centre of afric

it was mountainous. when the returned a long time after the flood they found the nilotic negroes in possession of their country, and to some slight extent they blended with them; that is the explanation of the traces of negro blood which are found in the ancient egyptians. 247. these nilotic negroes also used the same symbol, but they altered it somewhat; instead of having the two sticks crossed (fig. 8 a, they laid them across the vertical rod one above the other (fig. 8 b, thereby making the double cross which is still used by the greek church, having come to it via the coptic church. but in the meantime another development of this symbol had taken place. if we draw lines joining each of the two ends (fig. 8 c& d, we get the double axe- the double-headed battle-axe, which appeared when h

ign for god, because the chief was looked upon as god fs representative. there are still tribes in central africa among which that double axe has a hut to itself, as a great chief would have. 248. quite recently extensive archaeological researches have been made in the island of crete, and among other things discovered there was this symbol of the double axe, which there also stood for the deity(*fig. 9 is reproduced (with permission) from an illustration in the palace of minos in knossos, by sir arthur evans) in the outer courts of the temples of the great kingdom of knossos there were many statues, but when one penetrated to the holy of holies there was no statue, but the double age was there set up as a symbol of the supreme, and was called the labrys. that is the 249. figure 9 250. 251

the moon and the stars above. in fact, true philosophy discerns the plan drawn by t.g.a. on the tracing board of time for the building of the universe. 291. the remaining jewels, the rough and smooth ashlars, are seen in the t c b c near the pillars which represent the columns of the w.j.w. and w.s.w. respectively. the smooth ashlar is generally suspended from a pulley, and held by the lewis(*see fig. 11) an implement 292. figure 11 293. 294. consisting of wedge-shaped pieces of steel which are fitted into a dovetailed mortise in the stone to be hoisted. this instrument was so named, by the architect who invented it, in honour of the french king louis xiv. one who is the son or daughter of a mason is called a lewis (because he is supposed to support his parents in their old age, and it is

ins why the essential part of the masonic clothing, to be worn by all with the exceptions above mentioned, is the apron. our modern apron has departed somewhat from the form used in ancient egypt; no doubt it was modified at the time when it was found necessary to merge the speculative and operative freemasons, in the days of persecution by the church. the ancient egyptian apron(*see plate i, and fig. 12) was triangular, with the apex upward, and its ornamentation differed in several respects from that used at the present time. but the most important change is in the thought that now prevails, that the apron itself is everything, 315. figure 12 316. 317. and that the band which passes round the body exists merely to secure it and retain it in place. in old days the belt of the apron was th

save that instead of sky-blue for the edging and rosettes, an edging of deeper blue with a narrow border of crimson is prescribed, and the rosettes are made of similar material. the tassels are gilded instead of silvered, and their seven lines symbolize the seven rays of life and the seven grades of matter. our illustrations give an idea of the m.m. aprons as worn in egypt and at the present day (fig. 12) 322. the ceremony of censing 323. when all have taken their places the ceremony of censing begins. the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously magnetized, or better still, he magnetizes the incense as it is melting in the censer, for that is the condition in which it is most responsive to his power. as

nts is not a sort of bored acquiescence, but cordial co-operation. he wants the members really to be thinking vividly all the time and keeping their minds on what they are doing. if we hear the same thing over and over again, there is a certain tendency for it to become a matter of course, so that people give only half of their attention to it. that is not the way to get the best results; we must fig our minds strongly upon what we are saying and what we are doing. only the officers have to give the responses at the opening of the lodge, but every member ought to know these responses by heart. when we come to the temple, we come for a definite purpose-not to get, but to give; and the amount that we are able to give in the way of spiritual force and help depends largely upon the intentness

st skilfully concealed. man is a complex being, and the rough division into body and soul is not sufficient for scientific working. for the purposes of his evolution he exists upon five of the seven planes of nature, and has sheaths or bodies built of the matter of the lower of those planes, and principles or constituents within himself which correspond to the higher. this will be made clearer by fig. 13, and its accompanying diagram. 398. therefore for our work we need forces of all these different levels, and each officer of a masonic lodge has, besides his duties on the physical plane, the function of representing one of these levels, and acting as a focus for its special energies. the arrangement made by the founders of freemasonry is that the enumeration of the officials and the recit

he physical body, is the only officer of the lodge who stands outside it, visible to the sight of the profane. all the other six principles of the human constitution are beyond physical sight, which deals with only one grade of the matter of the world, and that the lowest and densest. those principles exist on distinct planes of nature, of ascending degrees of subtlety or fineness of matter. 402. fig. 13 and the diagram connected with it show the seven principles in man, the planes of nature on which they exist, and the corresponding officers in the masonic lodge. 403. the upper triangle, containing the first, second and third principles, represents the ego or higher self in man, commonly called the soul, who in the course of his long pilgrimage or evolution towards human perfection, takes

ould learn to reverence it and aspire to use it later on. 524. while the candidate k c s at the a c to take his o. some brn. from the seats in the west of the lodge usually stand round behind the candidate, forming a hollow square touching the corners of the altar, with their s c pointing towards the candidate while the master takes from him his o. while standing in this attitude each bro. should fig his attention upon the candidate, and should endeavour to pour forth upon him with all his strength the blessing which, as a m.m, it is within his right and power to give. 525. many candidates are surprised at the terrible solemnity of the o, which has come down to us from the middle ages. in those times the masons were teaching facts about the inner life and the nature of man for knowing whic

n a man the ida starts from the base of the spine just on the left of the sushumna, and 682. figure 14 683. 684. the pingala on the right (be it understood that i mean the right and left of the man, not the spectator; but in a woman these positions are reversed. the lines end in the medulla oblongata. 685. the spine is called in india the brahmadanda, the stick of brahma; and the drawing given in fig. 14(d) shows that it is also the original of the caduceus of mercury, the two snakes which symbolize the kundalini or serpent-fire which is presently to be set in motion along those channels, while the wings typify the power of conscious flight through higher planes which the development of that fire confers. fig. 14(a) shows the stimulated ida after the initiation into the first degree; this

ize the kundalini or serpent-fire which is presently to be set in motion along those channels, while the wings typify the power of conscious flight through higher planes which the development of that fire confers. fig. 14(a) shows the stimulated ida after the initiation into the first degree; this line is crimson in colour. to it is added at the passing the yellow line of the pingala, depicted in fig. 14(b; while at the raising the series is completed by the deep blue stream of the sushumna, illustrated by fig. 14(c. 686. the stimulation of these nerves and the forces which flow through them is only a small part of the benefit conferred by the r.w.m. when he wields the sword at the moment of admission. i have already referred to the widening of the connection between the individuality and

e three squares they erected a pyramid, and upon the original central triangle a tetrahedron. they then threw their lines downward into the earth, and thus produced a set of inverted pyramids. the entire figure was thus a nest of four prisms (one hexahedron and three octahedra, the floor upon which the angels stood representing the central plane. a gbird fs eye view h of this form is attempted in fig. 15, and plate xi is another effort to show it in perspective in colour. 942. plate xi 943. 944. the ceremony in the temple 945. having thus built for themselves a temple of this strange form, the angels proceeded to perform a most interesting ceremony inside it. they moved in a wonderful choric dance, arranging themselves in various figures much as the adepts do at the wesak ceremony, which i

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

en represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign o

n which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to ward off evil and have carried over into carvings and metalwork. nurses used to wear elaborately patterned silver buckles on their belts to protect against sickness, much of which was blamed on the evil eye. the elaborate interlac

LIBER 777

ware of crowley s source for these attributions: generally the names seem at the very least somewhat hellenized. notes to crowley s notes 1 because jk= koch, power, and hm is the secret name of yetzirah (vide col. lxiv. 2 i.e, the hebrew word for ten. 3 the g.d. qliphoth lecture as published by zalewski, etc) has wdba, abaddon; crowley s reading matches that in kabbala denudata (tom. i. pars. iv. fig. xvi (y; although this entity is there described as innominatus, nameless or unnamed; unnamable would be innomindandus (cf. the magnum innominandum mentioned by h. p. lovecraft in the whisperer in darkness) 4 possibly an error for hmun, naamah or nahemah. the g.d. qliphoth lecture as printed by zalewski (1994) has maamah which itself may be a misprint. von rosenroth (loc. cit) which is the sou

LIBER CCCXXXV ADONIS

s. just so; but you contrived to peck a bit? esarhaddon. only a dozen quails upon the spit, a little sturgeon cooked with oysters, wine, mushrooms and crayfish. hermes. that is not to dine. esarhaddon. well, after that i toyed with pheasant pasty, sliced.you know how.with pineapple. hermes. eat hasty? esarhaddon. no, not at all. well, then a sucking-pig stuffed with grape, olive, cucumber, peach, fig, and lemon. then i trifled with a curry. hermes. you fre sure you didn.t eat it in a hurry? esarhaddon. quite sure. the curry was simplicity itself.plain prawns. then there was.let me see. a dish of fruit, then a kid roasted whole, some venison fried with goose-liver, a roll of very tender spicy well-cooked veal done up with honey, olive oil, and meal, some sweets, but only three or four, and

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfaith without works is dead, h so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas.man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, and history? complex and unscientific studies, mere straws before the blast of our h

LIBER DCCCLX JOHN ST

ough, everything is evil relatively to adonai; for all stain is impurity. a bee.s swarm is evil.inside one fs clothes .dirt is matter in the wrong place. it is dirt to connect sex with statuary, morals with art. only adonai, who is in a sense the true meaning of everything, cannot defile any idea. this is a hard saying, though true, for nothing of course is dirtier than to try and use adonai as a fig-leaf for one.s shame. to seduce women under pretence of religion is unutterable foulness; though both adultery and religion are themselves clean. to mix jam and mustard is a messy mistake. 2.05. it also struck me that this operation is (among other things) an attempt to prove the proposition: reward is the direct and immediate consequence of work. of all the holy illuminated men of god of my a

LIBER LVII

us animam terrae,36 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol!.ihvh, thora?37 why not take the sacred 'icquj of the christian who thought it meant 'ihsouj cristoj qeou 'uioj swthr38 and make him a pagan with 'isidoj carij qhsauroj 'uiwn sofiaj.?39 why not argue that christ in cursing the fig, f.i.g, wished to attack kant.s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash* and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. 34 [for many examples of this pernicious practice, see the canon

LIBER LXVII THE SWORD OF SONG

r (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! read the next verses. then.one third of all humanity are steady in a belief in buddha.s word, possess eternal life already, and shun delights, laborious days of labour living (milton.s phrase) in strenuous purpose to? to cease .a fig for god.s eternal peace! true peace is to annihilate the chain of causes men call fate, so that no sattva66 may renew once death has run life.s shuttle through (their dages put it somewhat thus) what.s fun to them is death to us! that.s clear at least. but never mind! call them idolaters and blind! we.ll talk of christ. as shelley sang .shall an eternal issue hang* great slam.a term of bridge

m sodalibus. the sophic suggler. ambrosii magi hortis rosarum 83 the serpent should be his at last .none for the fool. they laughed back.nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly about; for that was the house of truth; and mercury stood far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool.s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? s

LIBER MMCMXI NOTE ON GENESIS

e, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number.which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras .god geometrises. let us behold the work of his fingers! one father incomprehensible one son incomprehensible 1. 2. 3. a m c one mother incomprehensible. fig. i..the trinity unmanifest* for it is written (genesis 1: 27:\da arb jbqnw rkz wta arb \yhla \lxb wmlxb \dah-ta \yhla arb .and the elohim created mankind: in the likeness of the elohim created they them: male and female created they them. now if adam be in the similitude of the elohim: and are male and female, then must the elohim be also male and female. now in the first of these mysterious t

grammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: foca

, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= h

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of god's glorious house were not the logs subject to decay but the immortal and imperishable intellects of the tree hierophants. trees are repeatedly mentioned in the old and new testaments, and in the scriptures of various pagan nations. the tree of life and the tree of the knowledge of good and evil mentioned in genesis, the burning bush in which the angel appeared to moses, the famous vine and fig tree of the new testament, the grove of olives in the garden of gethsemane where jesus went to pray, and the miraculous tree of revelation, which bore twelve manners of fruit and whose leaves were for the healing of the nations, all bear witness to the esteem in which trees were held by the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india

amarisk, or acacia, which, growing into a mighty tree, enclosed within its trunk the body of the murdered god. this is undoubtedly the origin of the story that a sprig of acacia marks the grave of chiram. the mystery of the evergreen marking the grave of the dead sun god is also perpetuated in the christmas tree. the apricot and quince are familiar yonic symbols, while the bunch of grapes and the fig are phallic. the pomegranate is the mystic fruit of the eleusinian rites; by eating it, prosperine bound herself to the realms of pluto. the fruit here signifies the sensuous life which, once tasted, temporarily deprives man of immortality. also on account of its vast number of seeds the pomegranate was often employed to represent natural fecundity. for the same reason, jacob bryant in his anc

MASTERING WITCHCRAFT

ect the attention. you must begin to assert yourself; it doesn't matter on precisely what, but generally. then, once you have begun to feel the intoxication of a powerful will growing within you, you should start exercising it in little matters of no consequence. to use it disinterestedly at first is the best way to begin, so concentrate on inconsequential things that you normally wouldn't give a fig about, and before you embark on them, become aware of the fact that you are now switching on your magical will. getting the best of an argument is a good exercise, where brute force may be unnecessary, but persistence often wins success. every day will bring a mass of little opportunities to sharpen your will; they are all grist for the mill. as i say, persistence is the watchword here. a whol

north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb thrust between first and second fingers, carved in nephrite (jade, amber, coral, jet, carnelian, or any other fascination gem, again suspended in red from the bearer's neck in hertha's name; an old iron key will also serve the same purpose, being similar in its sexual implications. elf-shot, ancient flint or stone arrowheads of pre-celtic "pictish" origin, have always bee

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

27 and 28. the holy pentacles page 69 editor s note. in the center of the pentacle are the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and in the secret alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative

PHILIP NEIL MYTHS LEGENDS EXPLAINED

esh. silenus silenus, dionysus drunken old tutor, is his constant companion, and the leader of his revelers, made up of sileni, satyrs, maenads, and bassarids. the god pan the god pan (see pp. 42 43, seen here playing the pan pipes, is often in dionysus company. some sources even suggest that dionysus was his father. although he has goatlike characteristics, he is not a satyr. trees the yew, fir, fig, ivy, and vine were all sacred to dionysus. revelers the orgiastic worship of dionysus lasted until 186 bce when the bacchanalia rites were suppressed by decree of the roman senate. dionysus and ariadne by johann georg olatzer (1704 61) dionysus and ariadne celebrate their marriage with their friends. the painting contains plenty of references to dionysus role as god of the vine. satyrs the sa

PRELUDE TO THE BLACK ARTS

ything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods in the apportionments of the sac

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

ing and refining the world into a home for g-d will have been accomplished and it will no longer be 7 berachot 17a. the arizal on parashat eikev (2) 708 necessary for nukva to descend into contracted states of consciousness in order to elevate the lower realms of reality on/from their level. the sabbath is a taste of the world to come, and therefore this state is semi-realized on the sabbath. the fig takes [its consciousness] from netzach. this is the principle of the three spellings out of the name ekyeh, giving numerical values of 161, 151, and 143. ekyeh spelled with the letter yud ekyeh spelled with the letter hei ekyeh spelled with the letter alef alef 1 alef 1 alef 1 alef lamed 30 lamed 30 lamed 30 pei 80 alef pei 80 alef pei 80 hei 5 hei 5 hei 5 hei yud 10 hei hei 5 hei alef 1 yud 1

143 the sum of these three values plus the kolel gives 456, the numerical value of the word for gfig h [te feinah. 161+ 151+ 143+ 1= 456. te feinah: taf-alef-nun-hei= 400+ 1+ 50+ 5= 456. these [iterations of the name ekyeh] are the mental states of ima that enter z feir anpin, included in which are the mental states of abba, which are [three] names havayah. it is thus written, ghe who guards the fig will eat its fruit. h8 ghe who guards the fig h refers to the mentality of ima; gwill eat its fruit h refers to the mentality of abba. the arizal now shows how the phrase gwill eat its fruit h refers to the mentality of abba [the mental states of abba] are, numerically, three times 72, which equals 216. as we have noted previously, of the four ways of spelling out the name havayah, that whose

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ing lines. if, for instance, the first line of the first mother consists of one point, and the first line of the second mother also consists of one point, these two are added together, and since they are an even number two points are marked down for the first line of the resultant. if the added points are odd, only one point is marked for the resulting figure. the ninth figure is thus formed: 2nd fig. 1st fig* uppermost points added equals 2* second points added equals 3- i* third points added equals 3- w* lowest points added equals 4* conjunctio the other resultants are calculated in precisely the same way: four daughters four mothers 8th 7th 6th 5th 4th 3rd 2nd 1st* 8* 8* albus conjunaio carcer po* rubeus fort amissio fort minor major minor in this way are yielded the four resultants: 12

five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will notes to the book of the concourse of the forces the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares. col. rank letter tarot trump symbol geomantic fig. 1 s.c. s.c. s.c. 9 n s.c. 1 il il n s.c. il s.c. chokmah binah chesed 9 il 1 kether 9 geburah il t tiphareth a a fool magician high priestess empress emperor hierophant lovers chariot strength hermit wheel of fortune justice hanged man death temperance devil tower star moon sun last judgment universe a fort. min. 7 u- q t puer 8 amissio# albus 3 populus q fort. maj. rrg conjunctio y+ puella v

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

w. finally, he decided that this extreme self-denial and discomfort might not be the way to enlightenment just as his earlier life of luxury had not been. he instead developed the middle way, 88 world religions: almanac buddhism avoiding extremes. by rejecting both extreme pleasure and extreme pain, he believed he might find true enlightenment. one day siddhartha seated himself under a banyan, or fig, tree. it is now called a bo tree, short for bodhi (wisdom and enlightenment, for it was there that siddhartha, after six years of searching, finally found enlightenment. according to legend, siddhartha sat under the tree for seven weeks. although he was tempted by the devil mara he overcame the temptations and arrived at complete enlightenment. after this, he was called the buddha, the enligh

etics and he gained followers. siddhartha eventually realized, however, that neglecting his body weakened his mind and made it difficult for him to focus on his spiritual pursuits. with this realization, siddhartha began to eat regular meals again. his followers were upset, believing he had abandoned his search for enlightenment. they left him. his body satisfied, siddhartha sat under a bodhi, or fig, tree near the city of gaya, india, and fell into a deep meditation. he became completely unaware of the outside world as his senses focused increasingly inward. mara, the tempter, soon appeared to siddhartha and tried to distract him from his goal. he did not want anyone to know how to end suffering. mara sent his beautiful daughters to siddhartha, and tried to encourage passion, desire, and

ceylon rulers. the civilization s magnificent central city of anuradhapura became the center for theraveda buddhism. the city covered a relatively large amount of land, measuring about 30 square miles, and featured houses of two and three stories tall and temples up to nine stories tall. by the fifth century ce, eight thousand buddhist monks lived there. a cutting from the bodhi tree, the sacred fig tree under which the indian philosopher buddha (563 483) was said to have been sitting when he gained enlightenment, was planted in the city. when the tamil invaded in the eighth century, the sinhalese moved farther south and the city was abandoned. despite occupations by three different foreign powers and the invasion of christianity, buddhism retained a hold on the people of ceylon. the sinh

down, the elders organized them and brought them together so that they could be more easily recited orally. only later were they written down. to this day millions of buddhists recite verses from the dhammapada daily, regarding them, in effect, as prayers that keep them focused on the teachings of the buddha and to guide them in their daily activities. the buddha is shown seated under a bodhi, or fig, tree as he gives a sermon to his followers (left) and engages in meditation. many of the buddha s sayings are recorded in the dhammapada and consulted by buddhists for guidance in their daily lives. michael freeman/corbis. 168 world religions: primary sources the dhammapada things to remember while reading the excerpt from the dhammapada: the dhammapada is believed to contain statements the b

y made in sermons that he delivered to a wide range of people, from kings and queens to cowherds. dhamma means the teachings of buddhism. the dhammapada was written to help people follow the teachings of buddhism. the text refers to mara (the evil one. mara is the lord of five desires. he and other demons threatened the buddha with windstorms and darkness as he sat in meditation under a bodhi, or fig, tree. they were unsuccessful in their efforts to make him fearful and abandon his search for enlightenment. people must battle the temptations and fears presented by mara on a daily basis. the buddha s words in the dhammapada provide guidance on how to do this. having fought and beaten mara, a person should protect what he has learned through the dhamma, or dharma, but do so without attachmen

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

martial arts. what is the duly earned reward? a knowledgeable adept is never at the mercy of anyone or anything. ever. however, with the knowledge, comes the responsib ility. what responsibility? the responsibility to pass along your knowledge to those who need it, and to aid and assist when and where possible so they too can grow in stature. i know that there are those among you who don't give a fig whether anyone else learns the keys of wisdom or not. however, the force, or lucifer, if you will, does reward those adepts who further his work by helping to build his spiritual army against the day when all hell will surely break loose. he rewards with an increased allotment of power. that is what we mean by growing in stature. those of great stature have great power. the small- minded indiv

SIFRA DETZNIYUTHA

irah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

r the work "oh, yes" growled out henriot, with an oath, as usual, half-drunk, and lolling on his chair, with his spurred heels on the table "little tinville is the man for despatch "citizen henriot" said dumas, gravely "permit me to request thee to select another footstool; and for the rest, let me warn thee that tomorrow is a critical and important day; one that will decide the fate of france "a fig for little france! vive le vertueux robespierre, la colonne de la republique (long life to the virtuous robespierre, the pillar of the republic) plague on this talking; it is dry work. hast thou no eau de vie in that little cupboard" dumas and fouquier exchanged looks of disgust. dumas shrugged his shoulders, and replied "it is to guard thee against eau de vie, citizen general henriot, that i

SOLOMON

isease. if you throw salt, rubbed in the hand, into oil and smear it on the patient, saying 'seraphim, cherubim, help me' i at once retire" 102. the thirty-second said "i am called ichthion. i paralyze muscles and contuse them. if i hear 'adona th, help' i at once retire" 103. the thirty-third said "i am called agchoni n. i lie among swaddling-clothes and in the precipice. and if any one write on fig-leaves 'lycurgos' taking away one letter at a time, and write it, reversing the letters, i retire at once 'lycurgos, ycurgos, kurgos, yrgos, gos, os [1 [1. botryd n, for which bornemann conjectures boystrofyd n. there is a parallel in a magic papyrus edited by dieterich (abraxas, p. 185] 104. the thirty-fourth said "i am called autothith. i cause grudges and fighting. therefore i am frustrated

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

of the night and the eighth hour of the day, with the image of the heart of the gods, coming forth from the night into day.87 this shows that in the world of eternal order, one s eternal nature becomes osiris; after the name osiris stands the personal name of the deceased. moreover, the one being united with eternity designates himself osiris: i am the osiris n. growing under the blossoms of the fig tree is the name of osiris n.88 88 christianity as mystical fact he has become an osiris. yet being an osiris is nothing but the final, perfected stage of human life and development. it is clear in this context that even osiris in his cosmic role as a judge is no more than a man who has attained to the stage of perfected existence. the difference between human existence and divine existence is

in imaginative terms. and thirdly, there are teachings, intended to form the content of a christian view of life. in the gospel of john there is no parable as such; it came from a mystery school in which the use of parables was not considered necessary. much light is shed on the role of actual historical events and imaginative parable in the synoptic gospels by the narrative of the cursing of the fig tree. this appears in mark where we read: jesus entered jerusalem and went to the temple. he looked around at everything, but since it was already late, he went out to bethany with the twelve. the 104 christianity as mystical fact next day as they were leaving bethany, jesus was hungry. seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. when he reached it, he f

ext day as they were leaving bethany, jesus was hungry. seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. when he reached it, he found nothing but leaves, because it was not the season for figs. then he said to the tree, may no one ever eat fruit from you again (11:11ff) luke gives this same episode in the form of a parable: then he told this parable: a man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. so he said to the man who took care of the vineyard, for three years now i ve been coming to look for fruit on this fig tree and haven t found any. cut it down! why should it encumber the ground (13:6f) the parable indicates symbolically the uselessness of the old teachings, under the image of the barren

THE KEY TO THE MYSTERIES

israel, become the children of god: understand and love! god has wiped from your forehead the brand of cain, and the peoples seeing you pass will no longer say "there go the jews" they will cry "room for our brethren! room for our elders in the faith" and we shall go every year to eat the passover with you in the city of the new jerusalem. and we shall take our rest under your vine and under your fig-tree; for you will be once more the friend of the traveller, in memory of abraham, of tobias, and of the angels who visited them. and in memory of him who said "he who receiveth the least of these my little ones, receiveth me" for then you will no longer refuse an asylum in your 53 house and in your heart to your brother joseph, whom you sold to the gentiles. because he has become powerful in

THE HOLY BIBLE KING JAMES VERSION

opened, and ye shall be as gods, knowing good and evil. 3:6 and when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam and his wife hid themselves from the presence of the lord god amongst the trees of the garden. 3:9 and the lord god called unto adam, and said unto him, where [art] thou? 3:10 and he said, i heard thy voice in the garden, and i was afraid, because i [

o consider in thine heart, that, as a man chasteneth his son [so] the lord thy god chasteneth thee. 8:6 therefore thou shalt keep the commandments of the lord thy god, to walk in his ways, and to fear him. 8:7 for the lord thy god bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8:8 a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 8:9 a land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. 8:10 when thou hast eaten and art full, then thou shalt bless the lord thy god for the good land which he hath given thee. 8:11 beware that thou forget not the lord

oice, and cried, and said unto them, hearken unto me, ye men of shechem, that god may hearken unto you. 9:8 the trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, reign thou over us. 9:9 but the olive tree said unto them, should i leave my fatness, wherewith by me they honour god and man, and go to be promoted over the trees? 9:10 and the trees said to the fig tree, come thou [and] reign over us. 9:11 but the fig tree said unto them, should i forsake my sweetness, and my good fruit, and go to be promoted over the trees? 9:12 then said the trees unto the vine, come thou [and] reign over us. 9:13 and the vine said unto them, should i leave my wine, which cheereth god and man, and go to be promoted over the trees? 9:14 then said all the trees unto the

n fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl. 4:24 for he had dominion over all [the region] on this side the river, from tiphsah even to azzah, over all the kings on this side the river: and he had peace on all sides round about him. 4:25 and judah and israel dwelt safely, every man under his vine and under his fig tree, from dan even to beer-sheba, all the days of solomon. 4:26 and solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. 4:27 and those officers provided victual for king solomon, and for all that came unto king solomon s table, every man in his month: they lacked nothing. 4:28 barley also and straw for the horses and dromedaries brought they unto the pl

e to deliver you out of his hand: 18:30 neither let hezekiah make you trust in the lord, saying, the lord will surely deliver us, and this city shall not be delivered into the hand of the king of assyria. 18:31 hearken not to hezekiah: for thus saith the king of assyria, make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern: 18:32 until i come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto hezekiah, when he persuadeth you, saying, the lord will deliver us. 18:33 hath any of the gods of the nations delivered at all his

d made it dark; and they rebelled not against his word. 105:29 he turned their waters into blood, and slew their fish. 105:30 their land brought forth frogs in abundance, in the chambers of their kings. 105:31 he spake, and there came divers sorts of flies [and] lice in all their coasts. 105:32 he gave them hail for rain [and] flaming fire in their land. 105:33 he smote their vines also and their fig trees; and brake the trees of their coasts. 105:34 he spake, and the locusts came, and caterpillers, and that without number, 105:35 and did eat up all the herbs in their land, and devoured the fruit of their ground. 105:36 he smote also all the firstborn in their land, the chief of all their strength. 105:37 he brought them forth also with silver and gold: and [there was] not one feeble [pers

that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. 27:15 a continual dropping in a very rainy day and a contentious woman are alike. 27:16 whosoever hideth her hideth the wind, and the ointment of his right hand [which] bewrayeth [itself] 27:17 iron sharpeneth iron; so a man sharpeneth the countenance of his friend. 27:18 whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured. 27:19 as in water face [answereth] to face, so the heart of man to man. 27:20 hell and destruction are never full; so the eyes of man are never satisfied. 27:21 [as] the fining pot for silver, and the furnace for gold; so [is] a man to his praise. 27:22 though thou shouldest bray a fool in a mortar among whea

: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice. 2:10 my beloved spake, and said unto me, rise up, my love, my fair one, and come away. 2:11 for, lo, the winter is past, the rain is over [and] gone; 2:12 the flowers appear on the earth; the time of the singing [of birds] is come, and the voice of the turtle is heard in our land; 2:13 the fig tree putteth forth her green figs, and the vines [with] the tender grape give a [good] smell. arise, my love, my fair one, and come away. 2:14 o my dove [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely. 2:15 take us the foxes, the little foxes, that spoil the

he hath delivered them to the slaughter. 34:3 their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. 34:4 and all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig tree. 34:5 for my sword shall be bathed in heaven: behold, it shall come down upon idumea, and upon the people of my curse, to judgment. 34:6 the sword of the lord is filled with blood, it is made fat with fatness [and] with the blood of lambs and goats, with the fat of the kidneys of rams: for the lord hath a sacrifice in bozrah, and a great slaughter in the land of idumea. 34:7 and the unico

you: for he shall not be able to deliver you. 36:15 neither let hezekiah make you trust in the lord, saying, the lord will surely deliver us: this city shall not be delivered into the hand of the king of assyria. 36:16 hearken not to hezekiah: for thus saith the king of assyria, make [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 36:17 until i come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 36:18 [beware] lest hezekiah persuade you, saying, the lord will deliver us. hath any of the gods of the nations delivered his land out of the hand of the king of assyria? 36:19 where [are] the gods of hamath and

h the lord: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say. 5:16 their quiver [is] as an open sepulchre, they [are] all mighty men. 5:17 and they shall eat up thine harvest, and thy bread [which] thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword. 5:18 nevertheless in those days, saith the lord, i will not make a full end with you. 5:19 and it shall come to pass, when ye shall say, wherefore doeth the lord our god all these [things] unto us? then shalt thou answer them, like as ye have forsaken me, and served strange gods in your land, so shall ye se

htly, saying, peace, peace; when [there is] no peace. 8:12 were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the lord. 8:13 i will surely consume them, saith the lord [there shall be] no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and [the things that] i have given them shall pass away from them. 8:14 why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the lord our god hath put us to silence, and given us water of gall to drink, because we have sinned against the lord. 8:15 we looked for peace, but no good [came; and] for a t

e time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness. 2:10 and now will i discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. 2:11 i will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 2:12 and i will destroy her vines and her fig trees, whereof she hath said, these [are] my rewards that my lovers have given me: and i will make them a forest, and the beasts of the field shall eat them. 2:13 and i will visit upon her the days of baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the lord. 2:14 therefore, behold, i will a

and the great hatred. 9:8 the watchman of ephraim [was] with my god [but] the prophet [is] a snare of a fowler in all his ways [and] hatred in the house of his god. 9:9 they have deeply corrupted [themselves] as in the days of gibeah [therefore] he will remember their iniquity, he will visit their sins. 9:10 i found israel like grapes in the wilderness; i saw your fathers as the firstripe in the fig tree at her first time [but] they went to baal-peor, and separated themselves unto [that] shame; and [their] abominations were according as they loved. 9:11 [as for] ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. 9:12 though they bring up their children, yet will i bereave them [that there shall] not [be] a man [left] yea, woe also

; and that which the cankerworm hath left hath the caterpiller eaten. 1:5 awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. 1:6 for a nation is come up upon my land, strong, and without number, whose teeth [are] the teeth of a lion, and he hath the cheek teeth of a great lion. 1:7 he hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast [it] away; the branches thereof are made white. 1:8 lament like a virgin girded with sackcloth for the husband of her youth. 1:9 the meat offering and the drink offering is cut off from the house of the lord; the priests, the lord s ministers, mourn. 1:10 the field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil

ng and the drink offering is cut off from the house of the lord; the priests, the lord s ministers, mourn. 1:10 the field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. 1:11 be ye ashamed, o ye husbandmen; howl, o ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. 1:12 the vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree [even] all the trees of the field, are withered: because joy is withered away from the sons of men. 1:13 gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my god: for the meat offering and the drink offering is withholden from the house of you

rren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. 2:21 fear not, o land; be glad and rejoice: for the lord will do great things. 2:22 be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. 2:23 be glad then, ye children of zion, and rejoice in the lord your god: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month] 2:24 and the floors shall be full of wheat, and the fats shall overflow with wine and oil. 2:25 and i will restore to you

d i caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. 4:8 so two [or] three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the lord. 4:9 i have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured [them] yet have ye not returned unto me, saith the lord. 4:10 i have sent among you the pestilence after the manner of egypt: your young men have i slain with the sword, and have taken away your horses; and i have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the lord. 4:11 i hav

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ireland, and its shelah-na-gig. 132 representation of the female organ exhibited in various countries. 134 horseshoes nailed to stable-doors, a remain of the the shelah-na-gig exhibition. 139 the ancient god priapus becomes a saint in the middle ages. 139 x contents. page. marriage offerings to priapus. 141 antwerp, and its patron saint ters. 144 m. forgeais collection of phallic amulets. 146 the fig, and its meanings. 148 the german scrat, and the gaulish dusii. 152 robin goodfellow. 153 liberalia and floralia festivities. 154 easter, and hot-cross-buns. 158 heaving and lifting customs at easter. 160 may-day festivities. 162 bonfires. 163 st. john s, or midsummer-eve. 164 mother bunch s instruction to maidens. 166 plants and flowers connected with phallic worship. 167 the mandrake. 169 la

ongst those of the ancients (next to that which represents the simple priapus, is such a hand united with the phallus; of which you may see several specimens in my collection in the british museum. one in particular, i recollect, has also the halfmoon joined to the hand and phallus; which half-moon is supposed to have an allusion to the female menses. the shell, or concha veneris, 1 see plate ii, fig. 1. 2 this elegant little figure is engraved in the first volume of the bronzes of the herculaneum. sir william hamilton 5 is evidently an emblem of the female part of generation. it is very natural then to suppose, that the amulets representing the phallus alone, so visibly indecent, may have been long out of use in this civilized capital; but i have been assured, that it is but very lately t

represent legs, arms &c, but most commonly the male parts of generation. the person who was at this fete in the year 1780, and who gave me this account (the authenticity of every article of which has since sir william hamilton 7 been fully confirmed to me by the governor of isernia, told me also, that he heard a woman say, at the time she presented a vow, like that which is presented in plate i, fig. i, santo cosimo benedetto, cosi lo voglio: blessed st. cosmo, let it be like this; another, st. cosimo, a te mi raccommendo: st. cosmo, i recommend myself to you; and a third, st. cosimo, ti ringrazio: st. cosmo, i thank you. the vow is never presented without being accompanied by a piece of money, and is always kissed by the devotee at the moment of presentation. at the great altar in the ch

well as the general analogy of the greek theology prove that the egg must have been understood, and that the attitude of the bull could have no other meaning. i shall also have occasion hereafter to show by other examples, that it was no uncommon practice, in these mystic monuments, to make a part of a group represent the whole. it was from this horned symbol of the power of the 1 see plate xxi. fig. 1. 2 macrob. sat. i. c. 20. 3 see goltz, tab. ii. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portrait

of the creator, 1 lib. i. c. 12. 2 exod. c. xxxiv. v. 35, ed. vulgat. other translators understand the expression metaphorically, and suppose it to mean radiated, or luminous. of priapus 23 but the peculiar direction of it to the most beneficial purpose, the propagation of sensitive beings. of this there is a small bronze in the museum of mr. townley, of which an engraving is given in plate iii. fig. 2.1 sometimes this generative attribute is represented by the symbol of the goat, supposed to be the most salacious of animals, and therefore adopted upon the same principles as the bull and the serpent.2 the choral odes, sung in honour of the generator bacchus, were hence called tragwdiai, or songs of the goat; a title which is now applied to the dramatic dialogues anciently inserted in thes

l admit, there must necessarily be the same kind of analogy between them as between the ideas and objects themselves. it is impossible, therefore, that in such a language any ambiguity of this sort could exist, as it does in secondary 1 see plate iii. 2 ton de tragon a eqewsan( i aigu er) kai ara toij ellhsi tetimhsqai legousi ton pria on, dia to gennhtik morion. diodor. lib. i. p. 78. 3 plate x. fig. 3. 24 on the worship languages; the words of which, being collected from various sources, and blended together without having any natural connection, become arbitrary signs of convention, instead of imitative representations of ideas. in this case it often happens, that words, similar in form, but different in meaning, have been adopted from different sources, which, being blended together, l

f generation are sometimes found represented by signs of the same sort, which might properly be called the symbols of symbols. one of the most remarkable of these is a cross, in the form of the letter t,4 which thus served as the emblem of creation and generation, before the church adopted it as the sign of salvation; a lucky coincidence of ideas, which, without doubt, facilitated the 1 plate ii. fig. 2, engraved from one in the british museum. 2 august. de civ. dei, lib. vi. c. 9. 3 see plate ii, fig. 1, from one in the british museum, in which both symbols are united. 4 recherches sur les arts, lib. i. c. 3. of priapus 29 reception of it among the faithful. to the representative of the male organs was sometimes added a human head, which gives it the exact appearance of a crucifix; as it

tained, is beautifully described by virgil, in the following lines: deum namque ire per omnes terrasque, tractusque maris, coe lumque profundum. hinc pecudes, armenta, viros, genus omne ferarum, quemque sibi tenues nascentum arcessere vitas. scilicet huc reddi deinde, ac resoluta referri omnia: nec morti esse locum, sed viva volare sideris in numerum, atque alto succedere coe lo.6 1 see plate ix. fig. 1. 2 plate ix. fig. 2, from pellerin. similar medals are in the hunter collection, and are evidently of phoenician work. 3 recherches sur les arts, lib. i. c. 3. 4 plutarch, de is. et osir. 5 see hymn vii. 6 georgic. lib. iv. ver 221. 30 on the worship the ethereal spirit is here described as expanding itself through the universe, and giving life and motion to the inhabitants of earth, water

had the honour of being publicly enjoyed by him. herodotus saw the act openly performed (ej epideixin anqrwpwn, and calls it a prodigy (teraj. but the egyptians had no such horror of it; for it was to them a representation of the incarnation of the deity, and the communication of 1 liv. hist. epsiom. lib. xi. 2 when homer praises any work of art, he calls it the work of sidonians. 3 see plate ii. fig. 3. of priapus 33 his creative spirit to man. it was one of the sacraments of that ancient church, and was, without doubt, beheld with that pious awe and reverence with which devout persons always contemplate the mysteries of their faith, whatever they happen to be; for, as the learned and orthodox bishop warburton, whose authority it is not for me to dispute, says, from the nature of any acti

creator, being of both sexes, is represented indifferently of either. in the other symbol of the bull, the sex is equally varied; the greek medals having sometimes a bull, and sometimes a cow,3 which, strabo tells us, was employed as the symbol of venus, the passive generative power, at momemphis, in egypt.4 both the bull and the cow are 1 div. leg. book i. c. 4. 2 see plate vii. 3 see plate iv, fig. 1, 2, 3, and plate iii, fig 4, engraved from medals belonging to me. 4 lib. xvii. 34 on the worship also worshipped at present by the hindoos, as symbols of the male and female, or generative and nutritive, powers of the deity. the cow is in almost all their pagodas; but the bull is revered with superior solemnity and devotion. at tanjour is a monument of their piety to him, which even the in

marius;5 and even the chosen people of providence, when they made unto themselves an image of the god who was to conduct them through the desert, and cast out the ungodly, from before them, made it in the shape of a young bull, or calf.6 the greeks, as they advanced in the cultivation of the imitative 1 see plate xxii. with the measurements, as made by capt. patterson on the spot. 2 see plate iv, fig. 2, from a medal of naples in the hunter collection. 3 see plate iv, fig. 2, and plate xix. fig 4, from a medal of cales, belonging to me. 4 de b. g, lib. vi. 5 plut. in mario. 6 exod. c. xxxii, with patrick s commentary. of priapus 35 arts, gradually changed the animal for the human form, preserving still the original character. the human head was at first added to the body of the bull;1 but

rs of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible to find 1 see the medals of naples, gela &c. plate iv. fig 2 and plate ix. fig 11, are specimens; but the coins are in all collections. 2 see bronzi d herculano, tom. v. plate v. 3 hymn. x. 4 dionys. antiq. rom. lib. i, c. 32. 36 on the worship any relation which this etymology can have with the deities to which it is applied; for the epithet lukaioj, or lukeioj (which is only the different pronunciation of a different dialect, is occasionally applied

t, and in fire:6 that is, i only purify and refresh the soul, by a communion with the terrestrial principle of life; but he that cometh after me, will regenerate and restore it, by a communion with the thereal principle.7 pan is 1 ver. 703. 2 pindar, olymp. i. ver. 1. diodor, sic. lib. i. p. 11. 3 il. x, ver 246, and f, ver. 196. 4 clementina, hom. xii. arnob. adv. gentes, lib. ii. 5 see plate v. fig 1. the original is among the antiquities found in herculaneum, now in the museum of portici. 6 matth. c. iii. 7 it is the avowed intention of the learned and excellent work of grotius, to prove that there is nothing new in christianity. what i have here adduced, may serve to 38 on the worship again addressed in salaminian chorus of the same tragedy of sophocles, by the titles of author and dir

rsal dominion to which they all, as well as alexander, had the ambition to aspire. the figure of ammon was compounded of the forms of the ram, as that of pan was of the goat; the reason of which is difficult to ascertain, unless we suppose confirm and illustrate the discoveries of that great and good man. see de veritate relig. christ. lib. iv, c. 12. 1 ver. 708. 2 de is. et osir. 3 see plate iv, fig 4, engraved from one of lysimachus, of exquisite beauty, beloning to me. antigonus put the head of pan upon his coins, which are not uncommon. of priapus 39 that goats were unknown in the country where his worship arose, and that the ram expressed the same attribute.1 in a gem in the museum of charles townley, esq, the head of the greek pan is joined to that of a ram, on the body of a cock, ov

first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the luminous heights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient learning, worship me with proper ceremonies, and call me by my true name, queen isis. 1 according to the egyptians, isis copulated with her brother osiris in the womb of their mother; from whence sprung arueris, or orus, the apollo of the greeks.2 this allego

rding to every outward and visible sign, he appears able to discharge with energy and effect. the creator himself leans upon one of those figures commonly called sileni; but which, from their heavy unwieldy forms, were probably intended as personifications of brute inert matter, from which all things are formed, but which, 1 il. q, ver. xix. 2 proclus in theol. plat. lib. i. c. 21. 3 see plate v. fig. 3. 42 on the worship being incapable of producing anything of itself, is properly represented as the support of the creative power, though not actively instrumental in his work. the total baldness of this figure represents the exhausted, unproductive state of matter, when the generative powers were separated from it; for it was an opinion of the ancients, which i remember to have met with in

mmediately succeeds the performance.2 in the latter case he appears loaded with the productions of nature, the result of those prolific efforts, which in the former case he appeared so well qualified to exert. i have in plate v. given a figure of him in each situation, one taken from a bronze in the royal museum of portici, and the other from one in that of charles townley, esq. it may 1 plate v. fig. 1, from a bronze in the museum at portici. of priapus 43 be observed, that in the former the muscles of the face are all strained and contracted, so that every nerve seems to be in a state of tension; whereas in the latter the features are all dilated and fallen, the chin reposed on the breast, and the whole figure expressive of languor and fatigue. if the explanation which i have given of th

laced by it as distinct symbols, and that the animal licking itself is a female accompanied by the initial of the word qeoj, instead of the asterisk of the sun. antiquarians have called this head a medusa; but, had they examined it attentively on any wellpreserved coin, they would have found that the expression of the features means lust, and not rage or horror.5 the case is, that 1 see plate iv, fig. 3. from a medal of dyrrachium, belonging to me. 2 see plate iii. fig. 5, from one of gortyna, in the hunter collection; and plate iii. fig. 4, from one of parium, belonging to me. 3 see plate iii, fig 4, and plate iii, fig 6, from pellerin. 4 goltz, insul. tab. xix, fig 8. 5 see plate iii, fig. 4. of priapus 47 antiquarians have been continually led into error, by seeking for explanations of

TYSON DONALD NEW MILLENNIUM MAGIC

they are so personal. each symbol is absolute- ly unique in all the world, the most powerful interpretation of the tarot card pos- sible for the mind that created it. a model useful for understanding some of the relationships of the trumps can be constructed in the shape of a cubic cross-a cross made of five cubes, one at the center and one forming each arm. the cubic cross is a three-dimensional fig- ure with twenty-two outer facets. it is described in teachings of the golden dawn22 but the correct placement of the trumps upon its facets is not given, and presum- ably was not clearly established by that order. here is an exploded view of the cross with the cards assigned to their proper squares by number: each of the triform points of the cross wraps in upon itself to make one of the oute

other manifestations. since it is so natural, to do so is likely closer to the truth than to attempt to abstract and objectify them through an act of mental juggling. to those who perceive them, angels appear to be independent, self-aware, intelligent beings capable of interacting on a personal level with human beings. granted, they do not possess physical bodies. but why presume that angels are fig- ments of the fancy, shaped by the thoughts and desires of the humans with whom they communicate, merely because they have no flesh of their own? it is another instance of jung's "nothing but" fallacy. the process of obtaining a magical symbol of personal significance and power is threefold. first, the magus clears and quiets the mind by sitting passively in a place specially devoted to ritual

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